In a recently-published work of much learning and great interest, La Frontière de l'Euphrate de Pompée à la Conquète Arabe , M. Victor Chapot has dealt at some length with the history of the eastern legions. But neither he, nor, so far as I can find, any other writer, has attempted to fix their camps with full regard to chronology, and many points have been left uncertain. Although there is little direct evidence—less than for any other part of the Roman (...) Empire—it may be possible to construct with reasonable probability a more exact military map of the eastern frontier. (shrink)

Higher-order thought (HOT) theory says that a mental state is conscious when and only when represented by a conceptual, belief-like mental state. Plausibly, HOT theory predicts the impairment of HOT-producing brain areas to cause significant deficits in consciousness. This means that HOT theory can be refuted by identifying those brain areas that are candidates for producing HOTs, then showing that damage to these areas never produces the expected deficits of consciousness. Building this refutation is a work-in-progress, with several key components (...) of it already existing in the literature (e.g., Boly et al. in J Neurosci 37(40):9603–9613, 2017; Kozuch in Mind Lang, 37(5):790–813, 2022). This article pulls together and supplements these earlier components so as to provide a comprehensive lesion-based argument against HOT theory, one which offers extra data and arguments in support of it, and which also addresses common objections. (shrink)

This article discusses the level of preservation of religious beliefs in modern Armenian society. The Church is carrying out targeted activities to increase its ranks, which it could not do during the Soviet era. The Armenians have always maintained their faith without the mediation of the church. This article examines the role of the Armenian Apostolic Church in the formation of moral and spiritual values in our society between two generations. The government used to take care of all (...) social groups and created conditions enabling Armenian society to function within its country, to develop their culture and values, and to refrain from other ideas and values. (shrink)

This book aims to introduce the Armenian version of Philo's writings also to those scholars not acquainted with Armenian Studies. The subject is approached from different perspectives - historical, hermeneutical, philological, linguistic - with special attention given to the reception of Philo in Armenian Christianity.

Genocide denialism is an understudied topic in the epistemic injustice scholarship; so are epistemic relations outside of the Euro-American context. This article proposes to bring the literature into contact with an underexplored topic in a ‘distant’ setting: Turkey. Here, I explore the ethical and epistemological implications of the Turkish denial of the Armenian genocide as a pervasive and systematic epistemic harm. Using an interdisciplinary methodology, I argue that a philosophical exploration of genocide denialism requires examining the role of institutions (...) and ideology in relation to the epistemic harm done by individual perpetrators. More specifically, I suggest that the individual, ideological, and institutional roots of genocide denialism constitute a regime of epistemic injustice in Turkey. (shrink)

Day to day, we are used to living in a world of beings with well-defined edges. This world is ruled by dialectical modes of engagement that reinforce the individual being in the context of other beings. Concepts like the Freudian Other serve to confirm the place and the boundaries of a subject. Congruently, reaching beyond the reality, myths negotiate the relationship of the individual with the sublime. The dialectically conceived world does not provide a sufficiently complex conceptualization of our existence (...) today. In searching for an alternative ontology, I am looking at structures that place human and informational multiplicity at their core. The type of individuation arising from a complex system does not form a subject, but instead crystallizes as an entity akin to a demon. In order to interact with such forces, one turns to sorcerous methodologies, which facilitate the transgression into many. In exchanging the vertically conceived subject for a horizontally defined multiplicity, one enters into a pact with the demon. I am interested in artistic expressions of such alliance and the role of a network user as a sorcerer dealing with the demon. (shrink)

En el presente artículo se localizan los primeros indicios del surgimiento de la subjetividad viviente en la Filosofía de la Naturaleza de Hegel, especialmente en la primera forma de la naturaleza orgánica: el organismo geológico. Se sostiene que en el abordaje hegeliano del mar, en tanto “Tierra neutral”, puede encontrarse el surgimiento de una subjetividad viviente que, debido a su condición rudimentaria, no logra constituirse aún como un ser independiente.

This research explores the carnal, experienced self as processual and becoming, situating life as zoe (as per Braidotti) in the context of the Western culture, characterized by alienation (Fromm, Foucault). The study first addresses the ontological disposition of the carnal self and then turns to the concepts of life and death (Freud, Fromm), to explicate the tie between materiality and discourse conditions. Erich Fromm’s classical distinction of having and being is restated as a distinction of having and becoming, which are (...) then explored as complimentary ontological, cultural, and characterological directionalities. A genealogy of their mutual dynamics then allows situating the relations of carnal bodies and inorganic prosthesis (e.g. technologies) in the light of life considered as the necessary synthesis of forces of preservation and perpetual change, beyond subject-object duality. (shrink)

In Armenien stand von den Fortsetzungen des Eusebianischen Geschichtswerkes, die die Zeit von Konstantin I. bis in die erste Hälfte des 5. Jahrhunderts behandelten, also einen Zeitabschnitt, der für die Herausbildung der armenischen christlichen Theologie grundlegend war, nur die Kirchengeschichte des Sokrates Scholastikos in hohem Ansehen, da man glaubte, sie sei der armenischen christologischen Position am nächsten. So ist sie uns in zwei armenischen Übersetzungen überliefert, einer wortgetreuen, ausführlichen Version, die aus der sogenannten hellenisierenden Übersetzerschule stammt, und einer in einem (...) verständlichen zeitgenössischen Armenisch verfaßten Kurzversion. Die als erstes genannte Übersetzung ist für die Konstituierung des griechischen Textes des Werkes des Sokrates von großer Bedeutung, wie es Günther Christian Hansen in dessen Edition ausführlich belegt (Sokrates Scholastikos, Kirchengeschichte, Berlin 1995 [GCS], S. XXVIIff.]). Sie hat aber wegen ihrer engen Orientierung an der griechischen Sprache in Armenien nur einen kleinen Kreis von griechisch Gebildeten erreichen können. Die Kurzversion dagegen fand weite Verbreitung. Bei ihrer in der Forschung umstrittenen Datierung schließt sich Thomson der Auffassung an, daß das Kolophon in einer der Handschriften, das eine Datierung enthält und den Übersetzer nennt, auf die Kurzversion zu beziehen ist (S. 9ff. mit allen notwendigen Literaturangaben). Sie sei also auf das Jahr 695/6 zu datieren. Und es handele sich nicht um eine Übersetzung aus dem Original, sondern lediglich um eine Überarbeitung der älteren langen Version (S. 11f.). Ein wichtiger Beitrag zur Forschung ist auch das Bemühen, den Übersetzer P'ilon Tirakac'i und den Auftraggeber der Übersetzung Nerseh Kamsarakan zu verifizieren (S. 36-40). (shrink)

Possessed of a long and honorable philosophical tradition of its own, Soviet Armenia provides an unequalled opportunity for examining the attempt to reconcile the new Soviet culture with long-standing cultural values. Unfortunately, a thorough examination of available sources provides no unambiguous conclusion. Some contemporary Armenian philosophers do manage to imbue their work with a definitely national stamp. On the other hand, Soviet Armenia — like other areas of the Soviet Union — has its share of centralists. However, what is (...) most interesting is that their existential situation has led them to fruitful pursuit of a philosophical elaboration of problems of culture. (shrink)

Possessed of a long and honorable philosophical tradition of its own, Soviet Armenia provides an unequalled opportunity for examining the attempt to reconcile the new Soviet culture with long-standing cultural values. Unfortunately, a thorough examination of available sources provides no unambiguous conclusion. Some contemporary Armenian philosophers do manage to imbue their work with a definitely national stamp. On the other hand, Soviet Armenia -- like other areas of the Soviet Union -- has its share of 'centralists'. However, what is (...) most interesting is that their existential situation has led them to fruitful pursuit of a philosophical elaboration of problems of culture. (shrink)

Historically, the great powers used small nations without a homeland, land and stable moral values as atool for their politics, and the Armenians were one of the few such nations. The Armenians who settled in the Caucasus under the patronageof christian Europe and tsar Russia have repeatedly committed genocide of Azerbaijanis over the past two centuries and facilitated the deportation of the local population. The Armenian atrocities that began in the 19th century and had no analogues in the 20th (...) century were finally brought to an end in the 44-day war and the Azerbaijani army successfully completed the Great Return. Initially, the Armenian occupants were expelled from Nagorno-Karabakh and seven adjacent regions, and now the second stage has begun- a successful return to the ancestral lands of ancient Western Azerbaijan. (shrink)

This edition of David the Invincible’s Commentary on Porphyry's Isagoge prepared by Gohar Muradyan contains the Greek original and the Armenian version of this logical treatise with a study of textological issues and translation technique.

The emergence of features of Armenian Christianity, the transformation of the Armenian Church in Ukrainian lands is an interesting and unexplored topic in Ukraine that is closely related to the unresolved and nowadays problems of split Christianity and the emergence of different currents in it. Turning to the historiographical analysis of the sources devoted to this problem, the researcher of the Armenian Church is faced with the need to take a new approach to the study of this (...) phenomenon, to evaluate in a modern way the fact of the appearance of monophysitism. This is due to the fact that the vast majority of works on the Armenian Church are of a partial and, for the most part, historical nature, and also have a significant confessional color. First of all, we are talking about the criteria for analyzing and defining the research framework. A characteristic feature of the available sources is the avoidance of the Chalcedon problem and, accordingly, questions about the essence of monophysitism, which a priori recognize heresy. The conceptual basis of these works is certain postulates, on the basis of which the system of analysis is built, namely: to the V century. there was a single catholic Christian Church from which various schisms and heresies began to break away from various non-Orthodox, non-Catholic, erroneous movements and organizations; the decisions of the Ecumenical Councils are true in the last instance and the documents approved by them are not subject to discussion. (shrink)

It is important to ascertain whether in the Actium campaign Antony really had only the small proportion of Italian legionaries sometimes assigned to him, and this can only be done by analyzing his legionary figures from Philippi onwards. Unfortunately, though Appian is usually quite clear, he omits one figure at the very start, which prevents one treating the matter synthetically; so one must analyze backwards from Antony's legionary coins.

The origins of the unrest among the Pannonian legions in A.D. 14 are easily discerned. The great war in Illyricum of A.D. 6–9 involved the legions in a series of extremely arduous campaigns extending across the western half of the Balkan Peninsula, in particular the impenetrable forests of Bosnia and the rugged karst of Dalmatia. The nearness of this area to Italy made the war a great crisis in the reign of Augustus: conquest of Illyricum was the keystone of Augustus' (...) northern frontier policy and no efforts were spared to achieve this. Advances in Germany could be determined from expediency but the subjugation of the Bosnian tribes was a necessity. During the war the need for men was so great that conscription was introduced in Italy and even freedmen were enlisted when ordinary citizen volunteers were not forthcoming. Cassius Dio speaks of the low morale and outbreaks of mutiny in the army of Tiberius during the last season of the war. (shrink)

Grapheme-color synesthetes experience color, not physically present, when viewing symbols. Synesthetes cannot remember learning these associations. Must synesthetic percepts be formed during a sensitive period? Can they form later and be consistent? What determines their nature? We tested grapheme-color synesthete, MC2, before, during and after she studied Hindi abroad. We investigated whether novel graphemes elicited synesthetic percepts, changed with familiarity, and/or benefited from phonemic information. MC2 reported color percepts to novel Devanagari and Hebrew graphemes. MC2 monitored these percepts over 6 (...) months in a Hindi-speaking environment. MC2 and synesthete DN, reported synesthetic percepts for Armenian graphemes, or Cyrillic graphemes + phonemes over time. Synesthetes, not controls, reported color percepts for novel graphemes that gained consistency over time. Phonemic information did not enhance consistency. Thus, synesthetes can form and consolidate percepts to novel graphemes as adults. These percepts may depend on pre-existing grapheme-color relationships but they can flexibly shift with familiarity. (shrink)

The article focuses on Kurt Vonnegut’s lesser-known and underappreciated 1987 novel Bluebeard, which is analyzed and interpreted in the light of Marianne Hirsch’s seminal theory of postmemory. Even though it was published prior to Hirsch’s formulation of the concept, Vonnegut’s novel intuitively anticipates it, problematizing the implications of inherited, second-hand memory. To further complicate matters, Rabo Karabekian, the protagonist-narrator of Bluebeard, a World War II veteran, amalgamates his direct, painful memories with those of his parents, survivors of the Armenian (...) Genocide. Both the novel and the theory applied to it centre on the problematics of historical and personal trauma, engendered by two genocides which are often the object of comparative analyses: the Armenian Genocide, also referred to as the Armenian Holocaust, and the Jewish Holocaust. The latter is central to Hirsch’s interdisciplinary work in the field of memory studies, encompassing literature, the visual arts and gender studies. In Bluebeard, Vonnegut holds to account a humanity responsible for the atrocities of twentieth-century history: two world wars and two genocides for which they respectively established the context. The article examines the American writer’s reflection on death and violence, man’s destructive impulse and annihilation. In a world overshadowed by memories of mass extermination, Vonnegut interrogates the possibility of a new beginning, pointing to women as agents of renewal and sociopolitical change. He also identifies the role that art plays in the process of potential reconstruction, the story of Karabekian, a failed artist and highly successful art collector, being a Künstlerroman with a feminist edge. (shrink)

The anonymous Armenian commentary was transmitted together with the Armenian translation of Aristotle's Peri Hermeneias. It was composed in the Hellenizing style and commonly associated with the figure of David the Invincible, a philosopher of the Neoplatonic School of Alexandria. This article presents a general structural analysis of the commentary followed by a comparative study and translation of its first chapter. It argues that the commentary was indeed written in the tradition of late antique Greek commentaries but was (...) probably not associated with late Neoplatonism. The Armenian commentary shares many common features with Ammonius’ commentary, but also departs from it on many crucial aspects. From a philosophical standpoint, it has much more in common with Boethius’ and Alexander of Aphrodisias’ commentaries than with those of the Neoplatonic School of Alexandria, thus suggesting an early writing date. (shrink)

The relevance of the 1st and 9th Vergilian Eclogues to land settlement in Italy after Philippi has been discussed by many scholars. Questions such as the identity of Tityrus, Menalcas, and the youthful deus of Eclogue 1, and the eventual fate of the paternal farm, are the very stuff of Vergilian scholarship. It is possible to add an archaeological and epigraphic commentary on these events which may perhaps provide a more balanced framework for the continuing literary investigation of the poems. (...) That Cremona was among the 18 prosperous cities selected before Philippi to be a reward for the time-served soldiery among the Triumviral legions is a clear and safe deduction from the Eclogues themselves. The decision to establish colonies was taken at Bononia in October 43, and colony commissioners were appointed at the same time . It is unlikely that they began work in earnest until the necessary victory had been won. These commissioners, sometimes and perhaps always with the title praefectus, acted as substitutes for the formal deductores, the Triumvirs themselves. The praefectus for Cremona is not directly attested. From the poems themselves and the scholiasts it might be thought that the arrival of the veterans to take possession was sudden and unannounced, adding to the shock felt by the owners . In fact, the process of establishing a colony was carefully defined, and took considerable time. Firstly the commissioner, with a staff of surveyors and assistants, visited the town and set in motion the measurement of its territorium, the land on which the veterans would in due course be settled. Frequently the veterans expressed their dissatisfaction at the resulting time-lag. (shrink)

The article represents the role and significance of Christianity as a national religion and the Armenian Apostolic Church as a national church in the life of Armenia and the Armenian people. Taking into account the historical facts, the invaluable contribution of the Armenian Church to the preservation of the Armenian identity and the strengthening of the Armenian statehood are pointed out. Historical-chronological analysis of state-church relations is observed, considering it in the framework of modern period (...) as one of priority issues of globalization concerning the national security of the republic. The article represents the results of a series of sociological researches revealing the religious perceptions of the Armenian youth, thus trying to show the role and significance of Christianity and the Armenian Apostolic Church among contemporary Armenian youth. (shrink)