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Journal articles on the topic 'Monadic Interpreter'
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Watt, Conrad, Maja Trela, Peter Lammich, and Florian Märkl. "WasmRef-Isabelle: A Verified Monadic Interpreter and Industrial Fuzzing Oracle for WebAssembly." Proceedings of the ACM on Programming Languages 7, PLDI (June 6, 2023): 100–123. http://dx.doi.org/10.1145/3591224.
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We present WasmRef-Isabelle, a monadic interpreter for WebAssembly written in Isabelle/HOL and proven correct with respect to the WasmCert-Isabelle mechanisation of WebAssembly. WasmRef-Isabelle has been adopted and deployed as a fuzzing oracle in the continuous integration infrastructure of Wasmtime, a widely used WebAssembly implementation. Previous efforts to fuzz Wasmtime against WebAssembly's official OCaml reference interpreter were abandoned by Wasmtime's developers after the reference interpreter exhibited unacceptable performance characteristics, which its maintainers decided not to fix in order to preserve the interpreter's close definitional correspondence with the official specification. With WasmRef-Isabelle, we achieve the best of both worlds - an interpreter fast enough to be useable as a fuzzing oracle that also maintains a close correspondence with the specification through a mechanised proof of correctness. We verify the correctness of WasmRef-Isabelle through a two-step refinement proof in Isabelle/HOL. We demonstrate that WasmRef-Isabelle significantly outperforms the official reference interpreter, has performance comparable to a Rust debug build of the industry WebAssembly interpreter Wasmi, and competes with unverified oracles on fuzzing throughput when deployed in Wasmtime's fuzzing infrastructure. We also present several new extensions to WasmCert-Isabelle which enhance WasmRef-Isabelle's utility as a fuzzing oracle: we add support for a number of upcoming WebAssembly features, and fully mechanise the numeric semantics of WebAssembly's integer operations.
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Zakowski, Yannick, Calvin Beck, Irene Yoon, Ilia Zaichuk, Vadim Zaliva, and Steve Zdancewic. "Modular, compositional, and executable formal semantics for LLVM IR." Proceedings of the ACM on Programming Languages 5, ICFP (August 22, 2021): 1–30. http://dx.doi.org/10.1145/3473572.
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This paper presents a novel formal semantics, mechanized in Coq, for a large, sequential subset of the LLVM IR. In contrast to previous approaches, which use relationally-specified operational semantics, this new semantics is based on monadic interpretation of interaction trees, a structure that provides a more compositional approach to defining language semantics while retaining the ability to extract an executable interpreter. Our semantics handles many of the LLVM IR's non-trivial language features and is constructed modularly in terms of event handlers, including those that deal with nondeterminism in the specification. We show how this semantics admits compositional reasoning principles derived from the interaction trees equational theory of weak bisimulation, which we extend here to better deal with nondeterminism, and we use them to prove that the extracted reference interpreter faithfully refines the semantic model. We validate the correctness of the semantics by evaluating it on unit tests and LLVM IR programs generated by HELIX.
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Sergey, Ilya, Dominique Devriese, Matthew Might, Jan Midtgaard, David Darais, Dave Clarke, and Frank Piessens. "Monadic abstract interpreters." ACM SIGPLAN Notices 48, no. 6 (June 23, 2013): 399–410. http://dx.doi.org/10.1145/2499370.2491979.
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Yoon, Irene, Yannick Zakowski, and Steve Zdancewic. "Formal reasoning about layered monadic interpreters." Proceedings of the ACM on Programming Languages 6, ICFP (August 29, 2022): 254–82. http://dx.doi.org/10.1145/3547630.
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Monadic computations built by interpreting, or handling , operations of a free monad are a compelling formalism for modeling language semantics and defining the behaviors of effectful systems. The resulting layered semantics offer the promise of modular reasoning principles based on the equational theory of the underlying monads. However, there are a number of obstacles to using such layered interpreters in practice. With more layers comes more boilerplate and glue code needed to define the monads and interpreters involved. That overhead is compounded by the need to define and justify the relational reasoning principles that characterize the equivalences at each layer. This paper addresses these problems by significantly extending the capabilities of the Coq interaction trees (ITrees) library, which supports layered monadic interpreters. We characterize a rich class of interpretable monads ---obtained by applying monad transformers to ITrees---and show how to generically lift interpreters through them. We also introduce a corresponding framework for relational reasoning about "equivalence of monads up to a relation R". This collection of typeclasses, instances, new reasoning principles, and tactics greatly generalizes the existing theory of the ITree library, eliminating large amounts of unwieldy boilerplate code and dramatically simplifying proofs.
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Michelland, Sébastien, Yannick Zakowski, and Laure Gonnord. "Abstract Interpreters: A Monadic Approach to Modular Verification." Proceedings of the ACM on Programming Languages 8, ICFP (August 15, 2024): 602–29. http://dx.doi.org/10.1145/3674646.
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We argue that monadic interpreters built as layers of interpretations stacked atop the free monad constitute a promising way to implement and verify abstract interpreters in dependently-typed theories such as the one underlying the Coq proof assistant. The approach enables modular proofs of soundness of the resulting interpreters. We provide generic abstract control flow combinators proven correct once and for all against their concrete counterpart. We demonstrate how to relate concrete handlers implementing effects to abstract variants of these handlers, essentially capturing the traditional soundness of transfer functions in the context of monadic interpreters. Finally, we provide generic results to lift soundness statements via the interpretation of stateful and failure effects. We formalize all the aforementioned combinators and theories in Coq, and demonstrate their benefits by implementing and proving correct two illustrative abstract interpreters for a structured imperative language and a toy assembly.
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Rabinovich, Alexander. "The full binary tree cannot be interpreted in a chain." Journal of Symbolic Logic 75, no. 4 (December 2010): 1489–98. http://dx.doi.org/10.2178/jsl/1286198158.
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Quintanilla, Pablo. "Comprensión, imaginación y transformación." Areté 20, no. 1 (March 16, 2008): 111–35. http://dx.doi.org/10.18800/arete.200801.004.
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La concepción clásica de la empatía sostiene que comprender al otro involucra la habilidad para identificarse con él imaginariamente. Hay varias versiones de esta tesis, pero el elemento común parece ser que, para que la comprensión sea posible, el intérprete debe tener la capacidad de simular los estados mentales del agente o de simular ser él, bajo condiciones contrafácticas. En este artículo, intentaré mostrar, en primer lugar, que esta concepción de la empatía ha estado usualmente comprometida con un modelo intencionalista, transposicional y monádico de lo mental. En segundo lugar, me propongo explorar las posibilidades de reformular el concepto de empatía, eliminando esos elementos que puedan sobrevivir en él. La propuesta de esta contribución es que resulta preferible ver la comprensión como la creación de un espacio compartido, según el cual quien comprende expande creativamente su propia subjetividad, constituida intersubjetivamente, dejando un espacio para albergar al otro, lo cual es también, en un importante sentido, un proceso de transformación. Esta manera de concebir la comprensión pretende explicitar y desarrollar algunas intuiciones que se encuentran implícitas en algunos filósofos contemporáneos, integrándolas con discusiones recientes en filosofía de la mente y psicología experimental.---“Understanding, imagination, and transformation”. The classical conception of empathy holds that to understand another person involves the ability to identify with him in imagination. There are different versions of this thesis, but the common element seems to be that for understanding to be possible, the interpreter must have the ability to simulate the mental states of the agent, or to simulate being him under contrafactic conditions. I will try to show, in the first place, that this conception of empathy has been usually committed to an intentional, transpositional and monadic model of the mind. In the second place, I will try to explore a way to reformulate the concept of empathy, eliminating these elements that might survive in it. This contribution holds that it is better to see understanding as the creation of a shared space in which the person who understands expands creatively his or her own subjectivity, making space for the other, which is also in an important way a process of transformation. This way of looking at understanding tries to explicit and develop some intuitions that can be found implicit in some contemporary philosophers, integrating them with recent discussions in the philosophy of mind and in experimental psychology.
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Lifsches, Shmuel, and Saharon Shelah. "Peano arithmetic may not be interpretable in the monadic theory of linear orders." Journal of Symbolic Logic 62, no. 3 (September 1997): 848–72. http://dx.doi.org/10.2307/2275575.
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AbstractGurevich and Shelah have shown that Peano Arithmetic cannot be interpreted in the monadic second-order theory of short chains (hence, in the monadic second-order theory of the real line). We will show here that it is consistent that the monadic second-order theory of no chain interprets Peano Arithmetic.
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Gurevich, Yuri, and Saharon Shelah. "On the strength of the interpretation method." Journal of Symbolic Logic 54, no. 2 (June 1989): 305–23. http://dx.doi.org/10.2307/2274850.
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AbstractIn spite of the fact that true arithmetic reduces to the monadic second-order theory of the real line, Peano arithmetic cannot be interpreted in the monadic second-order theory of the real line.
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SCHWINGHAMMER, JAN. "Coherence of subsumption for monadic types." Journal of Functional Programming 19, no. 2 (March 2009): 157–72. http://dx.doi.org/10.1017/s0956796808006886.
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AbstractOne approach to give semantics to languages with subtypes is by translation to target languages without subtyping: subtypings A ≤ B are interpreted via conversion functions A → B. This paper shows how to extend the method to languages with computational effects, using Moggi's computational metalanguage.
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D'souza, Deepak. "A Logical Characterisation of Event Clock Automata." International Journal of Foundations of Computer Science 14, no. 04 (August 2003): 625–39. http://dx.doi.org/10.1142/s0129054103001923.
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We show that the class of Event Clock Automata [2] admit a logical characterisation via an unrestricted monadic second order logic interpreted over timed words. The result is interesting in that it provides an unrestricted yet decidable logical characterisation of a non-trivial class of timed languages. A timed temporal logic considered earlier in the literature [11] is shown to be expressively complete with respect to the monadic logic.
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LINDELL, STEVEN. "A NORMAL FORM FOR FIRST-ORDER LOGIC OVER DOUBLY-LINKED DATA STRUCTURES." International Journal of Foundations of Computer Science 19, no. 01 (February 2008): 205–17. http://dx.doi.org/10.1142/s0129054108005632.
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We use singulary vocabularies to analyze first-order definability over doubly-linked data structures. Singulary vocabularies contain only monadic predicate and monadic function symbols. A class of mathematical structures in any vocabulary can be elementarily interpreted in a singulary vocabulary, while preserving notions of total size and degree. Doubly-linked data structures are a special case of bounded-degree finite structures in which there are reciprocal connections between elements, corresponding closely with physically feasible models of information storage. They can be associated with logical models involving unary relations and bijective functions in what we call an invertible singulary vocabulary. Over classes of these models, there is a normal form for first-order logic which eliminates all quantification of dependent variables. The paper provides a syntactically based proof using counting quantifiers. It also makes precise the notion of implicit calculability for arbitrary arity first-order formulas. Linear-time evaluation of first-order logic over doubly-linked data structures becomes a direct corollary. Included is a discussion of why these special data structures are appropriate for physically realizable models of information.
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GHILARDI, SILVIO, and SAMUEL J. VAN GOOL. "A MODEL-THEORETIC CHARACTERIZATION OF MONADIC SECOND ORDER LOGIC ON INFINITE WORDS." Journal of Symbolic Logic 82, no. 1 (March 2017): 62–76. http://dx.doi.org/10.1017/jsl.2016.70.
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AbstractMonadic second order logic and linear temporal logic are two logical formalisms that can be used to describe classes of infinite words, i.e., first-order models based on the natural numbers with order, successor, and finitely many unary predicate symbols.Monadic second order logic over infinite words (S1S) can alternatively be described as a first-order logic interpreted in${\cal P}\left( \omega \right)$, the power set Boolean algebra of the natural numbers, equipped with modal operators for ‘initial’, ‘next’, and ‘future’ states. We prove that the first-order theory of this structure is the model companion of a class of algebras corresponding to a version of linear temporal logic (LTL) without until.The proof makes crucial use of two classical, nontrivial results from the literature, namely the completeness of LTL with respect to the natural numbers, and the correspondence between S1S-formulas and Büchi automata.
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Palmisano, Stefania. "Asceticism in Modern Times." Fieldwork in Religion 9, no. 2 (August 3, 2015): 202–23. http://dx.doi.org/10.1558/firn.v4.i1.16445.
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In this paper I examine how ascetic practices – consubstantial with monastic life of every kind and in every age – have been reinterpreted in the context of New Monasticism, a phenomenon which emerged at the end of the 1970s at the heart of contemporary Catholic monasticism. Starting from empirical research carried out in the most important Italian neo-monastic community, I aim to show how, in its efforts to respond to accusations of “being out of date” and “trivial” which have been levelled at contemporary monasticism, this community has become the interpreter of a process of “invention of monastic tradition” which restores a particular reinterpretation of the grammar of monastic asceticism. An analysis of these changes allows us to throw light on a transformed religious universe in which if, on one hand, traditional concepts of Catholic doctrine have been emptied of their original meanings, on the other they are taking on new ones, sometimes far from, or out of tune with, orthodox guidelines.
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Palmisano, Stefania, and Marcin Jewdokimow. "New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?" Religions 10, no. 7 (June 28, 2019): 411. http://dx.doi.org/10.3390/rel10070411.
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New Monasticism has been interpreted by its protagonists as an answer to the challenges of the future of Christian monasticism. New Monastic Communities can be defined as groups of people (at least some of whom have taken religious vows) living together permanently and possessing two main characteristics: (1) born in the wake of Vatican Council II, they are renewing monastic life by emphasising the most innovative and disruptive aspects they can find in the Council’s theology; and (2) they do not belong to pre-existing orders or congregations—although they freely adapt their Rules of Life. New Monastic Communities developed and multiplied in the decades during which, in Western European countries and North America, there was a significant drop in the number of priests, brothers and sisters. Based on our empirical research in a new monastic community—the Fraternity of Jerusalem (a foundation in Poland)—we addressed the following: Why are New Monastic Communities thriving? Are they really counteracting the decline of monasticism? What characteristics distinguish them from traditional communities? We will show how they renew monastic life by emphasising and radicalising the most innovative and disruptive theological aspects identified in Vatican Council II.
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Mairs, Rachel. "Hermēneis in the Documentary Record from Hellenistic and Roman Egypt: interpreters, translators and mediators in a bilingual society." Journal of Ancient History 8, no. 1 (May 26, 2020): 50–102. http://dx.doi.org/10.1515/jah-2019-0001.
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AbstractEgypt of the Hellenistic and Roman periods remains the most thoroughly documented multilingual society in the ancient world, because of the wealth of texts preserved on papyrus in Egyptian, Greek, Latin and other languages. This makes the scarcity of interpreters in the papyrological record all the more curious. This study reviews all instances in the papyri of individuals referred to as hermēneus in Greek, or references to the process of translation/interpreting. It discusses the terminological ambiguity of hermēneus, which can also mean a commercial mediator; the position of language mediators in legal cases in Egyptian, Greek and Latin; the role of gender in language mediation; and concludes with a survey of interpreting in Egyptian monastic communities in Late Antiquity.
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VANDERPUTTEN, STEVEN. "A Compromised Inheritance: Monastic Discourse and the Politics of Property Exchange in Early Twelfth-Century Flanders." Journal of Ecclesiastical History 61, no. 2 (March 19, 2010): 229–51. http://dx.doi.org/10.1017/s0022046909992740.
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This paper explores the possibilities of assessing the social discourse of monastic groups in early twelfth-century Flanders. Through the examination of a dispute over property given by a dying noblewoman to the priory of Hesdin, it argues that both the way in which the monks and their benefactors dealt with the politics of property transfers and the discourse of the written account of these events may be interpreted, on the one hand as deliberate attempts to force a monastic understanding of property and relations with the laity upon the rural communities around Hesdin. On the other, they may be seen as the reflection of a struggle for power and status involving members of several levels of the lay elite.
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Gould, Graham. "Basil of Caesarea and the Problem of the Wealth of Monasteries." Studies in Church History 24 (1987): 15–24. http://dx.doi.org/10.1017/s0424208400008202.
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The work of Basil of Caesarea (c.330–79; Bishop of Caesarea in Cappadocia from 370) as an organizer and theologian of the monastic life has long been recognized as an important part of his activity as a bishop, and has been extensively studied. The principal authentic ascetic works of Basil which have formed the basis of this study are traditionally known as his monastic rules, though this description is not strictly accurate, since the rules are in fact composed of a series of questions and answers about the organization and administration of monasteries, about the theological principles of the monastic life, and about the interpretation of particular texts of Scripture. Basil’s answers almost always refer to Scripture, and show his asceticism to have been based firmly on obedience to the commandments of Christ as he interpreted them, particularly to the commandments of love of God and love of neighbour, which are discussed at the beginning of LR. Basil believed that obedience to the commandments could best be practised in the context of the common life, rather than that of the solitary monk.
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Mio Ballena, Lennard Elías. "ESTUDIO LEXICOGRÁFICO Y COGNITIVO DE LAS INTEGRACIONES CONCEPTUALES DE LA SÁTIRA POLÍTICA EN LAS REVISTAS LIMEÑAS MONOS Y MONADAS (1906, 1907) Y VARIEDADES (1911)." KNOW AND SHARE PSYCHOLOGY 5, no. 4 (December 15, 2024): 245–66. https://doi.org/10.25115/kasp.v5i4.10343.
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This research shows the conceptual blendings of the political satirical lexicon in the Peruvian magazines Monos y Monadas (1906, 1907) and Variedades (1911). In addition, with the inferences made in the cognitive operation, the satirical voices highlighted in the textual fragments are defined lexicographically. The corpus is made up of three textual fragments from one issue of Monos y Monadas (1906), two issues of Monos y Monadas (1907) and two textual fragments of Variedades (1911) in which the governmental inefficiency of the Peruvian Partido Civil is criticised and in which the social and academic everyday life of the people of Lima during the aforementioned period is alluded to. The study uses the theories of Fauconnier and Turner (2003). Likewise, the literary postulates of satire and the sociological postulates of everyday life are used to historiographically justify the cognitive proposal. In parallel, the main postulates of Lexicography are used. According to the analysis, the political satire in Monos y Monadas and in Variedades is interpreted on the basis of conceptual integrations based on cognitive domains and the mental spaces of culture, social dynamics and inefficient politics as evidenced by the absence of meritocracy in Lima's state institutions in 1907 and 1911. Moreover, the terms that evoke these conceptual integrations have not been compiled in the twenty-third edition of the Diccionario de la lengua española (DLE) 2014.
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Elias Downey, Martha. "Monasticism, Monotheism, and Monogamy: Past and Present Expressions of the Undivided Life." Religions 10, no. 8 (August 20, 2019): 489. http://dx.doi.org/10.3390/rel10080489.
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Monasticism first appeared in Christian tradition in the late third and early fourth centuries as a way to practice true religion. Soon after, it also became a way of eschewing the Church’s embrace of political power and the divided loyalties which accompanied that union. Contemporary expressions of monasticism in the Protestant tradition (often identified as new monasticism) have interpreted the mono (singularity) not as celibacy or living in a cloistered community, but as abandoning cultural promiscuity in order to live out a monogamous spirituality. Though each monastic community has its own distinct characteristics and context, one can identify two common markers which unite both contemporary expressions of monasticism and historical monastic communities: (1) monotheism or a singular devotion to God which is separate from political, societal, and economic ambitions, and (2) monogamy or a commitment to a particular community, neighborhood, and mission. This article explores ancient and contemporary expressions of monasticism by examining their guiding documents and looking for evidence of monotheism and monogamous spirituality. By giving fresh articulation to the mono in monasticism, we are better able to identify the heart of the undivided (monastic) life and discern its presence in reimagined forms.
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Keuchel, Steven, Sander Huyghebaert, Georgy Lukyanov, and Dominique Devriese. "Verified symbolic execution with Kripke specification monads (and no meta-programming)." Proceedings of the ACM on Programming Languages 6, ICFP (August 29, 2022): 194–224. http://dx.doi.org/10.1145/3547628.
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Verifying soundness of symbolic execution-based program verifiers is a significant challenge. This is especially true if the resulting tool needs to be usable outside of the proof assistant, in which case we cannot rely on shallowly embedded assertion logics and meta-programming. The tool needs to manipulate deeply embedded assertions, and it is crucial for efficiency to eagerly prune unreachable paths and simplify intermediate assertions in a way that can be justified towards the soundness proof. Only a few such tools exist in the literature, and their soundness proofs are intricate and hard to generalize or reuse. We contribute a novel, systematic approach for the construction and soundness proof of such a symbolic execution-based verifier. We first implement a shallow verification condition generator as an object language interpreter in a specification monad, using an abstract interface featuring angelic and demonic nondeterminism. Next, we build a symbolic executor by implementing a similar interpreter, in a symbolic specification monad. This symbolic monad lives in a universe that is Kripke-indexed by variables in scope and a path condition. Finally, we reduce the soundness of the symbolic execution to the soundness of the shallow execution by relating both executors using a Kripke logical relation. We report on the practical application of these techniques in Katamaran, a tool for verifying security guarantees offered by instruction set architectures (ISAs). The tool is fully verified by combining our symbolic execution machinery with a soundness proof of the shallow verification conditions against an axiomatized separation logic, and an Iris-based implementation of the axioms, proven sound against the operational semantics. Based on our experience with Katamaran, we can report good results on practicality and efficiency of the tool, demonstrating practical viability of our symbolic execution approach.
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Sharf, Robert. "Buddhist Modernism and the Rhetoric of Meditative Experience." Numen 42, no. 3 (1995): 228–83. http://dx.doi.org/10.1163/1568527952598549.
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AbstractThe category “experience” has played a cardinal role in modern studies of buddhism. Few scholars seem to question the notion that Buddhist monastic practice, particularly meditation, is intended first and foremost to inculcate specific religious or “mystical” experiences in the minds of practitioners. Accordingly, a wide variety of Buddhist technical terms pertaining to the “stages on the path” are subject to a phenomenological hermeneutic—they are interpreted as if they designated discrete “states of consciousness” experienced by historical individuals in the course of their meditative practice.
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GULMANN HENRIKSEN, JESPER. "AN EXPRESSIVE EXTENSION OF TLC." International Journal of Foundations of Computer Science 13, no. 03 (June 2002): 341–60. http://dx.doi.org/10.1142/s0129054102001151.
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A temporal logic of causality (TLC) was introduced by Alur, Penczek, and Peled in [1]. It is basically a linear time temporal logic interpreted over Mazurkiewicz traces which allows quantification over causal chains. Through this device one can directly formulate causality properties of distributed systems. In this paper we consider an extension of TLC by strengthening the chain quantification operators. We show that our logic TLC* adds to the expressive power of TLC. We doso by defining an Ehrenfeucht-Fraïssé game to capture the expressive power of TLC. We then exhibit a property and by means of this game prove that the chosen property is not definable in TLC. We then show that the same property is definable in TLC*. We prove in fact the stronger result that TLC* is expressively stronger than TLC exactly when the dependency relation associated with the underlying trace alphabet is not transitive. We then show that TLC* defines only regular trace languages by embedding it into the monadic second-order logic. Finally, the relative expressive power of TLC* and similar logics for traces is compared.
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Sofronova, L. V., and T. G. Chougounova. "Apologia Pro Vita Sua: Erasmus Roterodamus on His Failed Monastic Attempt." Prepodavatel XXI vek, no. 1/2 (March 31, 2024): 332–45. http://dx.doi.org/10.31862/2073-9613-2024-1-332-345.
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The article presents the first Russian translation of a famous letter from the Dutch humanist Erasmus of Rotterdam to his longtime friend Servatius Rogers, dated July 8, 1514. The letter is a response to the Prior’s demand to return to the Augustinian canon monastery in Steyne, of which the humanist had been a member since 1487. This epistolary source should be considered in the context of the “new biographical history”. Erasmus’s renouncing of the monastery is seen as a manifestation of Renaissance individualism. In explaining the humanist’s apostasy, more attention should be paid to his personal situation: it was not so much the shortcomings of the entire monastic community as the physical and psychological maladjustment to monastic life of the Rotterdam man himself that caused his departure from Stein. It is suggested that the epistle should be interpreted as an experience of the author’s self-representation. Erasmus deliberately selects autobiographical information demonstrates to the world the necessary image of himself. The humanist turns his justification for leaving the monastery into an Apology for the modus vivendi of a Renaissance intellectual.
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Quartier, Thomas. "Liturgische Theologie als Praxisreflexion. Qualitative Forschung unter Benediktineroblaten." Yearbook for Ritual and Liturgical Studies 36 (December 31, 2020): 115–37. http://dx.doi.org/10.21827/yrls.36.115-137.
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The relation between liturgical practice and theological reflection is by no means self-evident, especially in a secularized society. How can academic theology be rooted in liturgical life, and how can liturgical involvement play a vital role in the task of theology to reflect on liturgical tradition and practice? Liturgical theology is an attempt to bridge that gap between practice and reflection. The voice of practitioners as part of theological discourse is an important ingredient for this hermeneutical dialogue. Monastic life offers a space where liturgical and theological life can meet, especially in Benedictine abbeys. There, liturgical experience (theologia prima) is directly linked to theological reflection (theologia secunda), which leads to critical impulses for both, liturgy and theology, inside and outside abbey walls. Today, monastic communities are shrinking, but there is a growing interest in liturgical life among affiliated members of abbeys: the number of Benedictine oblates are growing. What is their view on liturgical experience, reflection and criticism? In this article, I present findings from a qualitative survey among fifty-three Dutch Benedictine oblates. Their answers are analyzed by coding procedures and interpreted theologically. They form an example of liturgical theology as practice-reflection.
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Clough, Bradley S. "Paths of Monastic Practice from India to Sri Lanka." Buddhist Studies Review 35, no. 1-2 (December 31, 2018): 29–45. http://dx.doi.org/10.1558/bsrv.36751.
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In 1996, L. S Cousins published a groundbreaking piece on paths of monastic practice titled ‘Scholar Monks and Meditator Monks Revisited’ (Powers and Prebish 2009, 31–46). As the title suggests, this work reconsiders the role of two types of monks, doing so by closely analyzing a famous sutta (Mah?cunda Sutta, A III 355–356) that depicts a strong dispute between jh?yins or ‘meditators’ and dhammayogas, whom scholarship has almost universally defined as ‘scholars’. Because of this, almost all have interpreted this debate as the first sign in early Indian Buddhism of a great bifurcation in the sa?gha between those concentrating on book learning (pariyatti) and those concentrating on practice (pa?ipatti) — a split that became more and more marked over the centuries until the division became more or less official in medieval Sri Lanka. Cousins convincingly contests this history, with one of his main points being that the dhammayogas were not at all just scholars. Like the meditators, theirs was a practical path that resulted in profound realization of the Dhamma, albeit a different path from that of the meditators. Cousins then goes even further, arguing that the split between scholars and meditators is not very evident in South Asian Buddhist history until the time of Buddhaghosa and thereafter. My intention here is to respond as fully as possible to Cousins’ methods and conclusions, by offering evidence and arguments that sometimes support his work further and sometimes critique his work. This is done in the spirit of spurring on more discussions on this important, complex, and contested issue.
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Sheng, Kai, and Bangwei Zhou. "“Interpreting Buddhist Precepts with Confucian Rites” Based on Their Similarity and Dissimilarity: A Perspective of the History of Ideas in Wei, Jin, and Northern and Southern Dynasties." Religions 13, no. 11 (November 9, 2022): 1081. http://dx.doi.org/10.3390/rel13111081.
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The “similarity” (gongtong 共通) and “dissimilarity” (chayi 差異) between the Buddhist precepts and Confucian rites in the Wei, Jin, and Southern and Northern Dynasties reflected a “dialogue of civilizations” (wenming duihua 文明對話) at the levels of concept, system, and life. During these periods, the Chinese system of rites were compared and interpreted with the Buddhist monastic codes by Buddhist monks and Confucian scholars, so a history of the ideas interpretation process of “interpreting precepts with rites” (yi li shi jie 以禮釋戒) was achieved. The result of such a process was two-fold: from the perspective of lay Buddhist ethics, they were in common with each other; from the perspective of monastic precepts, they were irreconcilable contradictions. Thus, on the one hand, the eminent Chinese monks “were emulating the Confucian rites to justify Buddhist precepts” (ni li yi zheng jie 擬禮義證戒) to stress their commonalities. On the other hand, the differences between the precepts and rites continued to be discovered, and the Buddhist subjective consciousness (zhuti yishi 主體意識) of “the distinction between precepts and rites” (jie li you bie 戒禮有別) was gradually established.
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McGrath, Paul. "Knowledge management in monastic communities of the medieval Irish Celtic church." Journal of Management History 13, no. 2 (April 17, 2007): 211–23. http://dx.doi.org/10.1108/17511340710735591.
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PurposeThis paper aims to use the case of early medieval Irish monasticism to highlight the implicit a historicism of the knowledge management (KM) literature and to show how such a historical study can be used to increase the level of discourse and reflection within the contested and increasingly fragmented field of KM.Design/methodology/approachThe author uses secondary source analysis from a diversity of academic fields to examine the relatively sophisticated processes through which the monks gathered, codified, created, interpreted, disseminated and used religious and secular knowledge. The author then draws out a number of insights from this literature to aid current thinking on and debates within the field of KM.FindingsThe paper presents a church metaphor of KM operating at two levels. Internally the metaphor highlights the deliberate but politically contentious nature of knowledge creation, a process of developing both explicit and tacit knowledge among the monks, revolving around ideologies and cults, and primarily concerned with the avoidance, constraining and settling of controversies and debates. Externally, the metaphor highlights the political use of and the mediation of access to knowledge for the purposes of social position and influence.Originality/valueThis paper is original in providing a detailed consideration of KM activities within a specific early medieval historical context and in drawing from the study to contribute to current thinking within the field of KM.
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Godlewski, Włodzimierz. "Naqlun 2016: Hermitage EE.50 preliminary report." Polish Archaeology in the Mediterranean 26, no. 1 (July 9, 2018): 159–70. http://dx.doi.org/10.5604/01.3001.0012.1773.
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During the 2016 season in Naqlun, dedicated to an array of specialist studies of material in the storeroom, the team documented one of the hermitages located in the hills west of the monastic compound. The work was necessitated by evident illicit digging which had partly destroyed the compound. The hermitage, which occupied a small valley, appears to have comprised at least three living units, furnished with rock-cut storage pits in the floor and niches in the walls. The doorways and niches bore traces of architectural rendering. The complex may be interpreted tentatively as a residential and religious complex, and it is a good example of a mid-5th century hermitage, the dating confirmed by a study of the pottery assemblage coming from it.
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Flechsig, Ariane, Dorothee Bernheim, Anna Buchheim, Martin Domin, Renate Mentel, and Martin Lotze. "One Year of Outpatient Dialectical Behavioral Therapy and Its Impact on Neuronal Correlates of Attachment Representation in Patients with Borderline Personality Disorder Using a Personalized fMRI Task." Brain Sciences 13, no. 7 (June 28, 2023): 1001. http://dx.doi.org/10.3390/brainsci13071001.
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(1) Background: BPD is characterized by affect dysregulation, interpersonal problems, and disturbances in attachment, but neuroimaging studies investigating attachment representations in BPD are rare. No study has examined longitudinal neural changes associated with interventions targeting these impairments. (2) Methods: We aimed to address this gap by performing a longitudinal neuroimaging study on n = 26 patients with BPD treated with Dialectic Behavioral Therapy (DBT) and n = 26 matched healthy controls (HCs; post intervention point: n = 18 BPD and n = 23 HCs). For functional imaging, we applied an attachment paradigm presenting attachment related scenes represented in drawings paired with related neutral or personalized sentences from one’s own attachment narratives. In a prior cross-sectional investigation, we identified increased fMRI-activation in the human attachment network, in areas related to fear response and the conflict monitoring network in BPD patients. These were especially evident for scenes from the context of loneliness (monadic pictures paired with individual narrative sentences). Here, we tested whether these correlates of attachment representation show a near-to-normal development over one year of DBT intervention. In addition, we were interested in possible associations between fMRI-activation in these regions-of-interest (ROI) and clinical scores. (3) Results: Patients improved clinically, showing decreased symptoms of borderline personality organization (BPI) and increased self-directedness (Temperament and Character Inventory, TCI) over treatment. fMRI-activation was increased in the anterior medial cingulate cortex (aMCC) and left amygdala in BPD patients at baseline which was absent after intervention. When investigating associations between scores (BPI, TCI) and functional activation, we found significant effects in the bilateral amygdala. In contrast, aMCC activation at baseline was negatively associated with treatment outcome, indicating less effective treatment effects for those with higher aMCC activation at baseline. (4) Conclusions: Monadic attachment scenes with personalized sentences presented in an fMRI setup are capable of identifying increased activation magnitude in BPD. After successful DBT treatment, these increased activations tend to normalize which could be interpreted as signs of a better capability to regulate intensive emotions in the context of “social pain” towards a more organized/secure attachment representation. Amygdala activation, however, indicates high correlations with pre-treatment scores; activation in the aMCC is predictive for treatment gain. Functional activation of the amygdala and the aMCC as a response to attachment scenes representing loneness at baseline might be relevant influencing factors for DBT-intervention outcomes.
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Horowitz, Asher. "How Levinas Taught Me to Read Benjamin." PhaenEx 1, no. 1 (November 5, 2006): 140. http://dx.doi.org/10.22329/p.v1i1.40.
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Benjamin's "Theses on the Philosophy of History" have been interpreted almost exclusively in relation to Marxist historical materialism and, in that context, inevitably found wanting, misunderstood as the unwelcome intrusion of mystical and voluntarist notions into a rational method of historical explanation. Levinas, although he never mentions Benjamin, nonetheless affords a better clue as to what Benjamin might have been trying to accomplish. The major distinction animating and structuring Levinas's work is that between ethics, or the ethical relation, and ontology, or the disclosure of being. One of the principal ways this distinction is elaborated is in terms of the contrast and conflict between the synchronizable time assumed by the historical memory belonging to the ontological project and the diachrony of the ethical relation, or the non synchronizable time, the posterior anteriority of the memory of radical separation and interiority. The distinction between synchronic temporalization and diachrony can enable a different understanding of the central concept of Benjamin's "Theses...", viz. "empty homogeneous time, and also thereby of the perspective of Benjamin's "angel of history" from which the liberatory(non-)activity of the Benjamininan historical materialist follows. What the historical materialist does in allowing the flow of time and thought to be arrested in the grand abridgement of a monadic image is to speak for those Others whose being has been functionalized within universal history.
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Sedov, Vladimir V. "Staircase turret of the St. George’s cathedral in the Yuriev Monastery: archaeology, architecture and fresco painting." Rossiiskaia arkheologiia, no. 4 (December 2021): 132–43. http://dx.doi.org/10.31857/s086960630016578-4.
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The article focuses on the architecture of the staircase turret of the St. George’s Cathedral in the Yuriev (St. George’s) Monastery near Novgorod and fresco wall paintings in the drum and dome at the top of the turret as well as those marked on the walls of the spiral staircase itself. This painting made in the first half of the 12th century can be interpreted in different ways: at present, experts have been associating it with the monastic use. Moreover, the room in the drum of the dome is regarded as a solitary space for monastic prayer. The analysis of the architecture of the staircase turret leads to conclusion that most of its features are related to the princely order and with the main purpose of the tower: a way to rise to the choir loft intended for the prince and his entourage. In this regard, the understanding of the nature of the painting at the top of the turret may change. The article also touches on the chronology of the construction and painting of the St. George’s Cathedral: the painting of the turret was suddenly stopped, which may be due to several events. The most probable one is the beginning of the construction of the princely St. John’s Church in Petryatin Court in 1127, where masters from the St. George’s Cathedral could be transferred to.
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Reese, Ephrem. "Thomas Aquinas and Dionysian Ecclesiastical Hierarchy." Journal of Medieval and Early Modern Studies 52, no. 2 (May 1, 2022): 191–217. http://dx.doi.org/10.1215/10829636-9687844.
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The thought of Thomas Aquinas is rightly understood to be hierarchical, but the word hierarchy is understood diversely across time and place, and important readers of Thomas have praised or blamed him for being less hierarchical than his contemporaries. Early modern critique of hierarchy with its political edge often dominates understanding of the notion, but such critique stems from medieval controversies over religious perfection and sacramental life, which in turn echo the monastic polemics of Pseudo-Dionysius, the probable inventor of the term hierarchy. The massive influence of Dionysius made him a contested authority in Thomas's time, and in his battles with secular clergy the Dominican theologian shows himself a more careful interpreter of the pseudo-Areopagite than his contemporaries, who purported to defend hierarchy against the mendicants. This study presents the reading method of Aquinas as a contemplative project, motivated and delineated by the mendicant controversies of the thirteenth century, and undertaken alongside the obscure Dionysius within their common pursuit of religious perfection.
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Mitchell, William L., Dante Abate, Kevin S. Colls, Marina Faka, Caroline Sturdy Colls, and Nikolas Bakirtzis. "Ground Penetrating Radar Survey of the UNESCO Painted Churches in the Troodos Region (Cyprus)." Heritage 5, no. 1 (January 25, 2022): 260–85. http://dx.doi.org/10.3390/heritage5010014.
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In the framework of the IH-AT (Invisible Heritage Analysis and Technology) project, a cluster of churches ranging from the 11th to the 16th centuries, located in the Troodos Mountain range of Cyprus, designated by UNESCO as World Heritage monuments, were investigated using Non-Destructive-Techniques (NDT) (geophysical and topographic survey), 3D modelling and visualisation methods, contextualised and interpreted by art-historical and archaeological research. A geophysical survey, performed using a Ground Penetrating Radar (GPR), specifically aimed to confirm the presence or absence of buried features of archaeological interest at each of these sites, in particular, evidence of monastic complexes and buildings that used to surround preserved churches. This paper describes the preliminary results of this survey and some initial interpretations concerning what new information can be discerned about the now lost monastery complexes, in advance of future excavation.
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RUSU, Adrian A. "Mănăstirea Bistrița (Neamț) și Alexandru cel Bun. Revizii de interpretare." Studii și Materiale de Istorie Medie 41, no. 1 (March 11, 2024): 187–228. http://dx.doi.org/10.62616/smim.2023.08.
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Between 2017-2022, the Bistrița monastery (Moldavia) was subjected to an extensive renovation, which assumed archaeological supervision. As a result, a number of new data and materials were unearthed enabling a different understanding of some elements of the history of the place. A part of these are developed in these pages. 1. When and how did the history of the monastery begin. Subsuming the historical and archaeological data confirms the foundation of the monastery took place around 1407, on a territory, where earlier wooden structures did not exist. The general context is related to the very beginning of the state organization and church life in the Principality of Moldavia. The monastery has interesting data and a scenario can be put forward according to which an association with the Neamţ monastery had existed and its liturgical endowment, except its landed estates, were offered by the lordship. Secular power had an overwhelming role in the construction of the monastery, through all the levers it had at hand (appointing a task force, hiring and paying craftsmen, gathering materials and unskilled laborers). 2. How did the first church, raised by Alexandru cel Bun, look like. The remains of the first church were found, when the restoration of the drains around the current church took place. It was observed that these were in a neglected state from the beginning and partially even destroyed by the 20th century drains. For unknown reasons, the old church had been radically rebuilt. However, there is reason to believe that part of the masonry was preserved and the intervention touched upon through a remodeling around these, in the time of Ștefan cel Mare (Stephen the Great). For the same first church, the construction level and the lack of scaffolding traces were observed and assessments were made for the use of several construction materials. Concerning the latter, well-dated stone frames are missing yet, ceramic pavements, fragments of frescoes and glass window arrangements exist. These demonstrate a significant plethora of masters of gothic architecture, that came from the west, but also rather Balcanic than Byzantine decorative contributions, and implications of a ‘Pontic art’ (resulted from a Greek-Genovese-Tartar/Oriental cultural synthesis). 3. Pavements from marble spolia and the relationship with the Byzantine Empire. A special study was published to demonstrate that white marble plaques with Antique and early Christian motifs arrived to Bistrița from the Byzantine Empire, through the direct relation of Alexandru cel Bun. The resumption of the analysis found that these spolia, used in the church only as simple tiles, were also found in the extension of the church ordered by ruler Alexandru Lăpușneanu, in the middle of the 16th century. As a result, all previously imagined chronological and relational construction falls apart. Only hypothetically can one presume that the marble floors also existed in the first church. Which church also had floor tiles made from molded and glazed bricks. The antique spolia have a long history in Moldavia. They were used consistently in the 15th – 16th centuries, by a series of rulers for several different foundations. They were the subject of long-distance trade, which certainly also involved the use of marble for the preparation of quality lime. 4. The grave of Alexandru cel Bun? The excavation of the interior tombs of the church has a relatively long history. In 1932, several fragments of garments, sewn with threads of precious metal, were collected from the same place. It was known that Alexandru cel Bun was buried in Bistrița, so the remains were automatically attributed to his tomb. However, the analyses of the historians who dealt with the clothes were from the beginning uncertain in attributing those remains to a limited period, the first half of the 15th century. It turned out that the analogies slightly raised above this limit and the garments were clearly influenced by Renaissance art. These data corroborated with the general layout of the tomb, reminiscent of the tomb of Ștefan cel Mare in the Putna monastery, the absence of any funerary sign dedicated to Alexandru cel Bun, but the presence of a serious arrangement dedicated to the namesake son of Ștefan cel Mare, determines that the tomb considered to be the founders belong more correctly to a later tomb, of a successor prince, without a reign. 5. The ‘princely house’ of Alexandru cel Bun. On the western side of the premises, almost in the axis of the church, the archaeological research found, between 1970-1973, the ruins of a rectangular building. This was interpreted as a cellar, although the exterior and interior contemporary levels did not indicate that the building is was buried. The building had a set of carefully arranged windows, a long seating bench and above all, painted elements on the preserved walls up to 1.50 m high. It needs to be stated here, that a ‘painted cellar’ cannot be accepted but rather a ground floor of a noble residence. Unfortunately, due to unjustified negligence, the testimony of these frescoes is reduced to only one photograph. They appear to have represented the folds of a large drapery with stylized and geometric ornaments. The frescoes do not exist anymore, it seems that after heavy rains they all disintegrated, since the ruin was not protected in any way. What is preserved in the walls of the cellar access, in the north, are blocks with fresco fragments repositioned from the first demolished monastic church. The entire archaeological inventory is rediscussed, signaled in general terms, and the conclusion is that these cannot be linked automatically or only to this construction. The entire ceramic material (stove tiles and pottery) characterizes a large surface of the perimeters and what is more important, that they come from workshops which functioned not very far away, towards the south, inside the curtain walls. The history of the building probably ended in 1476, after an Ottoman intervention. Years after the destruction a new ‘palace’ (monastery) appeared immediately in parallel towards the west. From this only its northern part exists, while its southern part is outlined as a ruin on the ground. The older building had a different fate, it was emptied and became a real cellar. Its historical-touristic recovery took place in 2022, by marking its walls on the ground and through its new pavements.
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Rothschild, Clare K. "Ethiopianising the Devil: ὁ μέλας in Barnabas 4." New Testament Studies 65, no. 2 (February 22, 2019): 223–45. http://dx.doi.org/10.1017/s0028688518000395.
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Although interpreters refer to the association between blackness and evil in ancient texts as essentially universal, specific reference by Christians to the counter-divine with the colour epithet ὁ μέλας is new with the Epistle of Barnabas. Black is applied as an honorific to certain Egyptian deities, but it is never used in Egyptian religion with reference to the counter-divine. Furthermore, black demons proliferate in late third- and fourth-century Egyptian monastic texts, but these witnesses postdate Barnabas. The first explicit reference to the devil as black after Barnabas is in Didymus the Blind, who interprets the reference as ‘Ethiopian’. Exploring the origin and background of this nickname for the counter-divine, this essay argues that Didymus accurately apprehends Barnabas’ intention: namely, that ‘the Black One’ does not merely reflect the universal association of blackness and evil in Roman antiquity, but, rather it reflects the appropriation of an ethnic stereotype in an apocalyptic context with distinctly anti-imperial resonances.
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Pratt, David. "The voice of the king in ‘King Edgar's Establishment of Monasteries’." Anglo-Saxon England 41 (December 2012): 145–204. http://dx.doi.org/10.1017/s026367511300001x.
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AbstractThe Old English text by Æthelwold, bishop of Winchester, known as ‘King Edgar's Establishment of Monasteries’ (EEM) is here viewed as an expression of royal ideology. The article argues that the final section of EEM, in the first person, should be interpreted as words attributed to Edgar himself. This re-reading strengthens the case for dating EEM to the period 966 x c. 970, and for suspecting a female audience. It is argued that EEM accompanied an early, feminized version of Æthelwold's translation of the Rule of St Benedict. This model of religious life related to the responsibility of Edgar's queen, Ælfthryth, for female houses, and reflected her alliance with Æthelwold. EEM offered a distinctive view of English ecclesiastical history subtly tailored to these purposes. The final section of EEM presented a sophisticated defence of female monastic endowment. Ælfthryth's role provides an important context for understanding the politics and representation of Æthelred's kingship in the 990s.
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Grisé, C. Annette. "The Textual Community of Syon Abbey." Florilegium 19, no. 1 (January 2002): 149–62. http://dx.doi.org/10.3138/flor.19.008.
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Brian Stock's definition of textual community describes the process by which—in the face of growing levels of literacy and the rise of heretical movements in eleventh- and twelfth-century France—religious communities (from heretical sects to orthodox monastic communities) came to understand their identities through the mediation of written texts, which often were interpreted for them by key individuals. The text, the written word, became central to communal identity, affecting even the non-literate through its dissemination and acceptance by the members of the community. The relationship between the oral and the written, and the relationship developed between text and life, word and deed, in the interpretive models that developed out of texts and came to be applied to the lives of the readers or auditors, are two areas which are not the exclusive preserve of eleventh- and twelfth-century France, but are continuing concerns throughout the Middle Ages. Furthermore, the tendency to develop textual communities can also be found in the later medieval period, but with a different perspective on the question of literacy. For women religious in late-medieval England, for example, literacy usually did not denote Latinity but rather vernacularity; as a result, vernacular texts comprised the means by which these female religious came to understand their communal identity. While Bernard of Clairvaux's sermons on the Song of Songs addressed his male monastic community in Latin, women's religious rules formed a different kind of textual community that relied not on Latin exposition of mystical experience but on vernacular instruction concerning certain daily activities and proper conduct. The parallels between Stock's examples and the situation of medieval English female religious are still useful, because both highlight literacy, textuality, ritual, and activity as central to how communities define themselves.
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Desideri, Fabrizio. "Labyrinth, Ruin, Junkspace, Monad: dialectical images of the contemporary city." Aisthesis. Pratiche, linguaggi e saperi dell’estetico 14, no. 2 (January 24, 2022): 101–9. http://dx.doi.org/10.36253/aisthesis-13213.
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The theoretical presupposition of the discourse developed here is Benjamin’s conception of a dialectical image applied to the experience of the modern and contemporary city. The starting point is that of the radical strangeness between the inner life of the individual and the time of the modern metropolis. In this regard, we compare some verses taken from the third book of the Stundenbuch by Rainer Maria Rilke and Georg Simmel’s essay, Die Großstädte und das geistiges Leben, at the center of which is the Nervenleben as an intensification of the perceptive life typical of the experience of the modern city. We then move on to focus on the theme of the labyrinth analyzed by Benjamin in some passages of the Passagenwerk. In this regard, it is emphasized how the modern city realizes the ancient dream of the labyrinth elevating it to the sphere of language. The experience of the city as a labyrinth is interpreted as a «monotonous wandering», which is not delayed in a senseless roaming. In conclusion, the image of the Generic City and of the Junkspace theorized by Rem Koolhaas is compared, as an image that describes our present in the interweaving of the virtual city of cyberspace with the real city, as an alternative image to that of monad. As a monad, the image of the city still reserves the possibility of experiencing the truth, in a paradoxical gaze that captures the original idea of the city from the inside. This confirms that in the connection between city and monad already underlined by Leibniz “the true has no windows”, according to one of the most esoteric passages of the Passagenwerk.
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Ellis, Clare. "Monks, priests and farmers." Scottish Archaeological Internet Reports, no. 68 (2017): 1–107. http://dx.doi.org/10.9750/issn.2056-7421.2017.68.1-107.
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A community research excavation centred on Baliscate on the Isle of Mull (NGR: NM 49677 54068) took place in autumn 2012. The excavation has revealed the existence of a thriving 6th-century agricultural settlement which was either adopted or replaced by a 7th-century Christian community which appears to have been a monastic establishment. The continued ecclesiastical nature of the settlement into the 9th and 10th centuries is attested by the presence of a later enclosure/vallum and a rectangular structure interpreted as a leacht. In the late 11th or early 12th century, a stone and turf bow-ended structure was built which probably functioned as a longhouse or hall. This structure was later used in the 12th century to house a large corn-drying kiln. Although no 11th- or 12th-century structures were identified adjacent to the leacht, occupation deposits were identified. Then, in the late 13th or early 14th century, a wattle and turf structure was built over these deposits and the remains of a seventh- to eighth-century cemetery. This structure burnt down and was rapidly replaced by a new stone and turf structure enclosed by a rectangular stone and turf enclosure. This is tentatively interpreted as an enclosed chapel, but the evidence is contradictory and it may have simply been an enclosed farmstead. Occupation around the site continued in one form or another until the 16th century and thereafter the site was used intermittently. The excavation has highlighted how little we know about the so-called enclosed chapel sites of Argyll and the absence of evidence for the early Christian church.
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Jensson, Gottskálk. "Tvær dæmisögur Esóps og latnesk skrifaravers í formála Adonias sögu og tengsl þeirra við latínubrotin í Þjms frag 103,104 og AM 732 b 4to." Gripla 32 (2021): 135–49. http://dx.doi.org/10.33112/gripla.32.5.
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The author of this article conclusively traces the source of the two Aesopic fables retold in the prologue to Adonias saga to the medieval collection of Latin fables known as Anonymus Neveleti (alias Romulus elegiacus), fragments of which are preserved in two Icelandic vellum bifolia (Þjms frag 103 and 104) that probably originate from the Benedictines monastic houses of North Iceland. In a review of various ancient and medieval collections of Aesop’s fables, the author concludes that the unknown Icelandic author of Adonias saga must have been familiar with the two fables in this particular Latin version, even though his Icelandic rendering of them is free and likely based on memory. A parallel to a Latin couplet cited in the prologue is furthermore identified in a bilingual encyclopædic manuscript, AM 732 b 4to, also associated with the northern Benedictines. The author of the article suggests the possibility that the incorporation of two Aesopic fables in the prologue to Adonias saga, a riddarasaga, is an indication that such sagas ought to be interpreted like fables, that is not only read as entertainment but also as ethical instruction.
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Bertschinger, Dolores Zoé. "Die Lebenslegende Milarepas als „Wimmelbild“." Asiatische Studien - Études Asiatiques 78, no. 2 (May 1, 2024): 267–310. http://dx.doi.org/10.1515/asia-2024-0003.
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Abstract In this article I present a systematic approach to the study of traditional Tibetan Buddhist murals painted in the second half of the 20th century. For more than 20 years there have been calls in Tibetan studies and Tibetan art history to research contemporary Tibetan Buddhist art. Although there have been a number of contributions on modern Tibetan art, where and how today traditional Tibetan Buddhist paintings are produced and received in monastic contexts is far less the subject of research. I therefore present the example of a mural in a Tibetan Buddhist monastery in Kathmandu painted in the 1990s. The focus of my study is on the iconographical representation of the Milarepa’s hagiography in this painting. Due to its specific location, this image can be interpreted from various perspectives that include the local Tibetan Buddhism of the Himalayan region, the Tibetan diaspora in Kathmandu, as well as the global Buddhism of the international tourists in Kathmandu. In connection with the image analysis, I present a systematic approach I have developed for the study of Tibetan Buddhist murals in situ in various Buddhist monasteries in Asian and European countries. Last but not least, this article is also a contribution to the diverse and ongoing reception of the Milarepa hagiography in Tibetan Buddhist contexts.
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Wu, Yang. "Ritual Action and Its Consequences: Libai (Ritualized Prostration) in Medieval Daoist Rituals." Religions 14, no. 12 (November 27, 2023): 1468. http://dx.doi.org/10.3390/rel14121468.
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Chinese Buddhists in the Eastern Han initially employed the term libai to denote a supreme ritual performed by believers and disciples when meeting the Buddha. Deeply rooted in an Indian ritual greeting tradition, libai consisted of the action of touching the ground with the forehead. Buddhist vinayas regulated the performance of libai for senior or sick saṃgha members. In accordance with the ritual rationale of pūjā, libai was frequently used, along with other ritualized actions, for worshiping Buddhist statues and sūtras. The Daoists appropriated libai as a ritual technique in complicated ways. Several pre-5th century texts appeared to apply the term to describe a solemn greeting ritual for high-ranked deities. Since the 5th century, Numinous Treasure and Celestial Master Daoists have provided divergent understandings and usages of libai in their rituals. Specifically, Lu Xiujing considered libai to be a major part of the retreat that functioned to cultivate the body. The end of the 6th century witnessed the continuation of employing libai in the rituals worshiping the Daoist Three Treasures. Its diversity and significance were acknowledged by the early Tang Daoist monastic codes. The lawful performance of libai, interpreted by Zhang Wanfu, associated the body with the mind, and manifested the utmost sincerity.
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Kamil, Fajri, and Risan Rusli. "Subyektivitas Penafsiran “Biarawan” Imam Zamakhsyari Terhadap Anjuran Menikah Dalam Al-Qur’an." Jurnal Semiotika-Q: Kajian Ilmu al-Quran dan Tafsir 3, no. 2 (December 24, 2023): 87–112. http://dx.doi.org/10.19109/jsq.v3i2.19037.
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The purpose of this research is to discuss the subjective interpretation of "monastic" by Imam Zamakhsyari regarding the recommendation of marriage in the Quran. This study falls under the category of qualitative research; hence, the researcher solely conducts a literature review. The research employs an interpretative approach and a historical approach. The primary data source for this research is the book "Tafsir al-Kasysyaf," supplemented by secondary data from literary sources. The discussion and findings of this research reveal that when faced with verses that emphasize the recommendation of marriage, such as Surah Al-Rum/30 verse 21, Surah Al-Nisa/4 verse 3, and Surah An-Nur/24 verse 32, both implicitly and explicitly, there are influences on his position as a scholar who chooses to live as a "monk." There is a specific stance that represents his life choice of not marrying, influenced by affective history. There exists a pre-understanding that constitutes Imam Zamakhsyari's initial position, which he engages in dialogue with the Quranic text and can be criticized for not aligning with the intended meaning of the interpreted text. The influence of affective history and the position of hermeneutical pre-understanding can be observed in his verses, expressing a profound reflection on his decision not to marry.
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Butz, Eva-Maria. "The Political Dimension of Liturgical Prayers of Remembrance: Lists of Rulers in the Confraternity Books of the Carolingian Period." Religions 13, no. 3 (March 19, 2022): 263. http://dx.doi.org/10.3390/rel13030263.
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The confraternity books (Libri vitae) of the Early Middle Ages record the names of individuals to be remembered in liturgical prayer. Since the middle of the 20th century, they have come more sharply into focus as historical source material. The records of rulers were of particular interest even then. In order to understand the lists of rulers in the Liber Vitae, the first subject of study is the development of prayers of remembrance for the living and the dead, and the subsequent emergence and shaping of liturgical commemoration of the ruler from late antiquity to the Carolingian period. These diverse developments merge with those of the liturgical Memoria in the confraternity books, indicating that the monasteries, in particular, were important keepers of monarchical Memoria. Taking as examples the Salzburg Liber Vitae (783) and the Reichenau Confraternity Book (824), the steps and methods are followed through and the lists of rulers interpreted in their historical context. The two confraternity books prove to be a source for the legitimisation of Carolingian sovereignty, particularly in terms of substantiating it historically and securing it liturgically. The regional perspective of each monastic community plays a major role here. Complex reference and interpretative systems are exposed in the confraternity books, whose orderliness, structure and prayer also served as a counterbalance to the disorder and crisis prevalent in the world.
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Sheng, Kai. "Commentarial Interpretations of the Vimalakīrti Nirdeśa in the Controversy over Requiring Buddhist Monastics to Pay Homage to the Emperor during the Sui and Tang Dynasties." Religions 13, no. 10 (October 19, 2022): 987. http://dx.doi.org/10.3390/rel13100987.
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Once Buddhism had become established in China, one of the central issues in the relations between the Saṃgha and the state was the ongoing controversy over requiring Buddhist monastics to pay homage to the emperor. When this controversy resurfaced at the end of the Sui dynasty and the beginning of the Tang dynasty, the participants in the debate frequently referred to the Vimalakīrti Nirdeśa to support their arguments. In this paper, I discuss these references to the Vimalakīrti Nirdeśa and how they were interpreted by various participants. I argue that the ideas of “the distinction between expedient means and monastic conventions” and “the distinction between individual realization and general ethics” prevalent in the Buddhist circles of the Sui and Tang dynasties are in line with the concepts of “veneration out of gratitude” and “signless veneration” used for interpreting the Vimalakīrti Nirdeśa, indicating that the Sui and Tang Buddhist communities had a common understanding on this issue. A more extreme position was that of Kuiji, who interprets the relevant passages in the Vimalakīrti Nirdeśa in terms of “forgetting decorum out of ignorance” in his arguments against the institutional feasibility of requiring monastics to pay homage to the emperor. The arguments put forth in this debate clearly reflect the interaction between Buddhism, absolute monarchy, and historical events in China, in a fusion of intellectual and social history.
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ΟΙΚΟΝΟΜΙΔΗΣ, Ν. "Το δικαστικό προνόμιο της Νέας Μονής Χίου." BYZANTINA SYMMEIKTA 11 (September 29, 1997): 49. http://dx.doi.org/10.12681/byzsym.823.
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<p>Nikos Oikonomides</p><p> The Judicial Privilege of Nea Moni on Chios</p><p>Emperor Constantine IX Monomachos granted (1045) to the monastery of Nea Moni on Chios a judicial privilege: any action against the monastery should be brought to court in front of the imperial tribunal only (<em>JGR</em> I, 629-631).</p><p>In the present article it is argued that this privilege has nothing to do with the western <em>immunitas</em>, because the privilege does not give the monastery any right to judge other people. The privilege is compared to the similar ones granted to the monasteries of Lavra (963-964) and Iviron (1079). And it is interpreted as an effort to protect the founders of Nea Moni, who were seemingly spiritual mysticists, from the monastic establishment of Constantinople, especially the cenobitic Stoudiou movement.</p><p>In fact, as we learn from Psellos, the founders of Nea Moni were eventually accused and condemned of heresy by the imperial tribunal under empress Theodora (1055-56), but were later re-instated thanks to the support of Patriarch Michael Keroularios.</p><p> </p>
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Bowman, Bradley. "From Acolyte toṢaḥābī?: Christian Monks as Symbols of Early Confessional Fluidity in the Conversion Story of Salmān al-Fārisī." Harvard Theological Review 112, no. 1 (January 2019): 55–75. http://dx.doi.org/10.1017/s0017816018000342.
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AbstractThis paper will examine the narrative of Salmān al-Fārisī/”the Persian” and his conversion to Islam, as recounted in the eighth-centurySīraof Ibn Isḥāq, as a lens into the laudatory interpretation of Christian monasticism by early Muslims. This account of Salmān al-Fārisī (d. 656 CE), an originalCompanion(ṣaḥābī) of the Prophet Muḥammad, vividly describes his rejection of his Zoroastrian heritage, his initial embrace of Christianity, and his departure from his homeland of Isfahan in search of a deeper understanding of the Christian faith. This quest leads the young Persian on a great arc across the Near East into Iraq, Asia Minor, and Syria, during which he studies under various Christian monks and serves as their acolyte. Upon each master’s death, Salmān is directed toward another mystical authority, on a passage that parallels the “monastic sojourns” of late antique Christian literature. At the conclusion of the narrative a monk sends Salmān to seek out a “new Prophet who has arisen among the Arabs.” The monks, therefore, appear to be interpreted as “proto-Muslims,” as links in a chain leading to enlightenment, regardless of their confessional distinction. This narrative could then suggest that pietistic concerns, shared between these communities, superseded specific doctrinal boundaries in the highly fluid and malleable religious culture of the late antique and early Islamic Near East.
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Long, Jeffery D. "Goddess, Guru, and Sanghajanani: The Authority and Ongoing Appeal of the Holy Mother Sarada Devi." Religions 15, no. 1 (December 21, 2023): 16. http://dx.doi.org/10.3390/rel15010016.
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Saradamani Mukhopadhyay (1853–1920), more widely known as Sarada Devi and, to her devotees, the Holy Mother, presents an illuminating case study of the various means by which, in many respects, a highly traditional and typical rural Hindu woman of her time, operating from within the categories of Bengali Hindu society, was able to navigate these categories in ways that did not undermine, but rather enhanced, her agency, enabling her to shape her social reality in creative and transformative ways. Inhabiting the traditional role of mother and nurturer while carrying it out in a highly non-traditional manner, Sarada Devi played a central, often behind-the-scenes, role as a major influencer of an important modern Hindu spiritual movement—indeed, the first such movement to be able to boast an international following. Having no biological children of her own, Sarada Devi became the mother to this movement and to the monastic order dedicated to carrying forward the vision of her husband, Sri Ramakrishna Paramahamsa (1836–1886), as interpreted both by herself and his disciples, the most prominent of whom was Swami Vivekananda (1863–1902), who is well known for having brought Ramakrishna’s teachings to the Western world through his lectures in America, including at the World Parliament of Religions held in Chicago in 1893 and his founding of the first Vedanta Societies, starting in New York in 1894.
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Michalik, Jakub. "The Yew Cross from Szczuczyn – a Symbol of Life and Death or an Unusual Memento?" Analecta Archaeologica Ressoviensia 17 (2022): 71–79. http://dx.doi.org/10.15584/anarres.2022.17.6.
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Archaeological research in the crypts of the Church of the Holy Name of the Virgin Mary in Szczuczyn has been carried out since 2012. Many years of research have made it possible to identify some of the buried people, including the Piarists who served as the hosts of the church. One of the monks identified was Stanislaw Marszycki, who took the name Simeon of St Joseph after his monastic vows. Identification of the Piarist was possible thanks to the information on the coffin. On the deceased’s vestments rested a wooden crucifix, which can be interpreted as part of the deceased’s individual equipment. The crucifix was subjected to wood species identification using a microscope with transmitted light. This made it possible to determine that it was made from the wood of the common yew tree (Taxus baccata L.). Yew wood is a valuable material and was used to make both large boatbuilding components, furniture, and weapons, and was also readily used in 18th- -century gardens. The yew was also a tree around which there was a great deal of superstition. Because of its toxicity and longevity, it was treated as both a tree of death and life. The cross from the monk’s coffin, according to superstition, might have guarded the deceased against evil, been an individual object with which the deceased was associated, or perhaps was chosen because yew wood was eminently polishable and with a beautiful colouration.