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1
Podolak, Pietro. "Tertulliano e Metodio di Olimpo: proposte di ricostruzione del περὶ ἀναστάσεως attribuito a Giustino Martire." Augustinianum 62, no. 1 (2022): 49–78. http://dx.doi.org/10.5840/agstm20226213.
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Several treatises have come down to us from Christian antiquity devoted to the defence of the dogma of the resurrection of the flesh (περὶ ἀναστάσεως). Such works are mutually connected by evident similarities in the content and often by literary dependence. The treatise On the resurrection attributed to Justin Martyr is preserved almost exclusively in the Sacra Parallela. This has been used as a source by different authors, e.g. Tertullian (in the treatise De resurrectione) and Methodius of Olympus (in Aglaophon or On the resurrection of the flesh). According to the optimistic viewpoint of recent scholars, the text which is included in the Sacra Parallela represents nearly the totality of the original text. However, this article, by combining the text of Tertullian and Methodius of Olympus, aims to reconstruct some now lost passages of περὶ ἀναστάσεως which are devoted to biblical exegesis (Gen. 3,21; 2,23-24) or which demonstrate the resurrection of the flesh on the basis of philosophical thought.
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Drury, John L. "Gregory of Nyssa's Dialogue with Macrina." Theology Today 62, no. 2 (July 2005): 210–22. http://dx.doi.org/10.1177/004057360506200206.
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Through an analysis of Gregory of Nyssa's treatise On the Soul and the Resurrection, this article argues for the compatibility of the doctrines of the immortality of the soul and the resurrection of the body. Nyssa's view is explicitly contrasted to contemporary tendencies to set up a false dichotomy between the two doctrines. After answering the common objection that immortality is an intruder to Christian theology, a typology of four views on the relation between immortality and resurrection is set out. The article concludes with reflections on the theological and practical significance of Gregory's view.
3
Crofton, Melissa. "Resurrection and reconstruction of the Meditationes Vitae Christi in early modern England." British Catholic History 36, no. 4 (October 2023): 387–409. http://dx.doi.org/10.1017/bch.2023.26.
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This article traces the deployment of the 14th century devotional treatise, The Meditationes Vitae Christi, in late medieval and early modern England. Beginning with a discussion of Nicholas Love’s 1409 translation of the treatise, The Mirror of the Blessed Life of Jesus Christ, the article examines how later editors and redactors reshape the treatise for new audiences. Not only does Love’s treatise have a lively print history after the introduction of the printing press, but the later editions by Caxton, de Worde, and Richard Pynson were faithful reproductions of Love’s translation. By the seventeenth century, however, the treatise underwent some drastic revisions under the hands of Charles Boscard and John Heigham. This article presents some much-needed attention to Heigham’s 1622 re-presentation of the text as The Life of Our Blessed Lord and Savior Jesus Christ. In reworking this treatise for a much later audience, Heigham deftly combines material from both the Meditationes Vitae Christi and The Mirror of the Blessed Life of Jesus Christ, while also making some interesting additions of his own.
4
Frank, Daniel. "Moses Maimonides' Treatise on Resurrection: An Inquiry into Its Authenticity." Journal of Jewish Studies 38, no. 2 (October 1, 1987): 267–75. http://dx.doi.org/10.18647/1364/jjs-1987.
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Muehlberger, Ellen. "Salvage: Macrina and the Christian Project of Cultural Reclamation." Church History 81, no. 2 (May 25, 2012): 273–97. http://dx.doi.org/10.1017/s0009640712000601.
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While many have seen the equation between Macrina and Socrates drawn in the Treatise on the Soul and the Resurrection as Gregory of Nyssa's attempt to honor his sister, a closer look at Gregory's attitude about the relative power of Christianity at the end of the fourth century suggests the opposite: that the character of Macrina lends validity to Socrates and, by extension, to non-Christian intellectual traditions. In this article, I argue that the Treatise is part of a larger project of cultural reclamation enacted by some Christians near the end of the fourth century. The educational reforms of the emperor Julian had instituted a public discourse of evaluation by which one's reading material indicated one's religious identity; after Julian, some Christians adopted this idea, yet in reverse, arguing that reading traditional literature was out of the question for Christians, as it would signal a non-Christian religious commitment. Gregory's Treatise on the Soul and the Resurrection was an effort to walk back the effects of that discourse and to return Christian pedagogy, philosophy, and cultural evaluation to a stance of ambivalence regarding Greek literature.
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Ibrahim, T., and N. V. Efremova. "On Averroes’ response to al-Ghazali’s critique of Falsafa interpretation of bodily resurrection." Minbar. Islamic Studies 16, no. 4 (January 10, 2024): 816–32. http://dx.doi.org/10.31162/2618-9569-2023-16-4-816-832.
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This article serves as an introduction to the translation of the section on bodily resurrection, from the book «The Incoherence of the Incoherence» (Tahāfut at-Tahāfut) of the peripatetic philosopher Ibn Rushd (Averroes, 1126–1198), written in response to the work of the theologian-asharite al-Ghazali (1058–1111) «The Incoherence of the Philosophers» (Tahāfut al-Falāsifa). The paper reveals the presentist-intellectualist intention of Falsafa eschatology; it also gives a compendium of the polemics of two thinkers around two related issues that are the rational proofs for the immateriality of the soul and its incorruptibility. Moreover, the research provides a brief summary of the section of the Ghazalian book regarding resurrection. The authors also disclose the connection between the book of Ibn Rushd and his earlier theological and polemical treatises «On the correlation between philosophy and religion» and «On the methods of proof for the principles of creed».The article is intended to serve as an introduction to the translation of the section on bodily resurrection, which concludes the book of the peripatetic philosopher Ibn Rushd (Averroes, 1126–1198) «The Inconsistency of Inconsistency», compiled in refutation of the critical treatise «The Inconsistency of the Teachings of the Philosophers» by the mutaqallimah-ash'arite al-Ghazali (1058–1111).
7
Drozdek, Adam. "Andrei Bolotov’s eschatology." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 105–19. http://dx.doi.org/10.14746/pst.2016.30.04.
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Expecting the arrival of the seventh millennium in 1836, Bolotov wrote in 1823 his eschatological treatise in which he first presented proofs of the immortality of the soul followed by his vision of the afterlife. The proofs were mostly traditional, with one of the relying very heavily on Jung-Stilling’s pneumatology. Bolotov also presented his vision of apocalyptic events: the first resurrection at the beginning of the seventh millennium, and at its end the second coming of Christ, the second resurrection, the last judgment, the end of the old world and the arrival of the new heaven and new earth. Bolotov also provided fairly detailed description of this new earth.
8
Gorman, Michael J. "Romans: The First Christian Treatise on Theosis." Journal of Theological Interpretation 5, no. 1 (2011): 13–34. http://dx.doi.org/10.2307/26421350.
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Abstract Building on renewed interest in theosis generally, and particularly with respect to Paul, this essay argues that Romans is the first Christian treatise on theosis, an elaboration of the embryonic passages about theosis, including the "interchange" (Morna Hooker) texts, found in 2 Corinthians. Earlier work on theosis in Paul suggests that it means transformative participation in the kenotic, cruciform character of God through Spirit-enabled conformity to the incarnate, crucified, and resurrected/glorified Christ. This essay traces Paul's soteriology of restoring human dikaiosynē and doxa—fundamental elements of theosis—in Romans. For Paul, this restoration is accomplished by participation in the death and resurrection of the obedient and faithful Son. It is manifested in "righteoused," cruciform communities of Christlike Godlikeness in which Gentiles and Jews glorify God together as a partial and proleptic foreshadowing of the final glory of God and, at least implicitly, as a counterpoint to the pseudo-glory of Rome.
9
Gorman, Michael J. "Romans: The First Christian Treatise on Theosis." Journal of Theological Interpretation 5, no. 1 (2011): 13–34. http://dx.doi.org/10.2307/jtheointe.5.1.0013.
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Abstract Building on renewed interest in theosis generally, and particularly with respect to Paul, this essay argues that Romans is the first Christian treatise on theosis, an elaboration of the embryonic passages about theosis, including the "interchange" (Morna Hooker) texts, found in 2 Corinthians. Earlier work on theosis in Paul suggests that it means transformative participation in the kenotic, cruciform character of God through Spirit-enabled conformity to the incarnate, crucified, and resurrected/glorified Christ. This essay traces Paul's soteriology of restoring human dikaiosynē and doxa—fundamental elements of theosis—in Romans. For Paul, this restoration is accomplished by participation in the death and resurrection of the obedient and faithful Son. It is manifested in "righteoused," cruciform communities of Christlike Godlikeness in which Gentiles and Jews glorify God together as a partial and proleptic foreshadowing of the final glory of God and, at least implicitly, as a counterpoint to the pseudo-glory of Rome.
10
Roth, Norman. "Moses Maimonides' Treatise on Resurrection: An Inquiry into Its Authenticity. Lea Naomi Goldfeld." Speculum 64, no. 4 (October 1989): 957–59. http://dx.doi.org/10.2307/2852894.
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Raffel, Charles M. "Moses Maimonides' Treatise on Resurrection: An Inquiry into Its Authenticity. Lea Naomi Goldfeld." Journal of Religion 68, no. 1 (January 1988): 104–5. http://dx.doi.org/10.1086/487729.
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Ibrahim, T., and N. V. Efremova. "Ibn-Rushd (Averroes) On the Methods of Substantiating the Principles of Creed. Part Five." Minbar. Islamic Studies 12, no. 4 (January 12, 2020): 1003–49. http://dx.doi.org/10.31162/2618-9569-2019-12-4-1003-1049.
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This is a continuation of the translation into Russian of Ibn-Rushd’s treatise, in which he criticizes the principles of Kalam theology, especially those of Asharites, and juxtaposes them to the Quranic arguments. The present part deals with the last three questions from the fi fth section “God’s deeds” – predestination, God’s justice-injustice and resurrection, as well as with the Conclusion, which provides the author’s concept of allegorical exegetics.The author declares that there is no conflict of interest.
13
Fischer, Mark F. "Karl Rahner’s Work on the Assumption of Mary into Heaven." Philosophy and Theology 32, no. 1 (2020): 265–82. http://dx.doi.org/10.5840/philtheol2021715140.
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Karl Rahner completed his in 1951 but did not receive permission to publish it from his Jesuit superiors. The work appeared in 2004, twenty years after Rahner’s death. This essay examines his work on the Assumption and the censors’ objections. Rahner’s publication of 1947, “On the Theology of Death,” was appended to the Marian treatise as an “excursus” but laid the foundation for the later work. Rahner interpreted the Assumption as an anticipation of the resurrection of the dead. This essay focuses on three speculations by Rahner: on the relation of the soul to the body, on the maturation of the soul after death, and on the final resurrection as the world’s transformation. The censors criticized Rahner’s theology of death as too speculative and his Mariology as too minimal. Yet ’s treatment of Mary as a sign of hope until the second coming vindicated Rahner.
14
Otten, Willemien. "Christ's Birth of a Virgin Who Became a Wife: Flesh and Speech in Tertullian's De Carne Christi." Vigiliae Christianae 51, no. 3 (1997): 247–60. http://dx.doi.org/10.1163/157007297x00183.
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AbstractThis article explores the powerful efficacy of Tertullian's theological discourse in his treatise De came Christi. Departing from the conventional wisdom of evaluating early Christian theological texts according to their adherence to formal rhetorical models, which makes them vulnerable to postmodern criticism, this article advocates an alternative approach. It analyzes Tertullian's arguments by relating them directly to his central topic of discussion: the flesh of Christ. Tertullian's insistence on the physical concreteness of Christ's flesh, which connects Christ's human birth inseparably with his death and resurrection, serves to underscore what he calls "the law for our resurrection" (ch. 1). The article demonstrates that the physical concreteness of Christ's flesh so dominates Tertullian's theological discourse that it underlies even his well-known use of paradox. An example is found when Tertullian makes the truth of Christ's resurrection following his crucifixion dependent on how it mocks wordly wisdom (ch. 5). The article reveals specifically how a view of Tertullian's discourse as pivoting on the concreteness of Christ's flesh sheds light on his arguments regarding Christ's birth of a virgin (chs. 17-23). For Tertullian, Christ's flesh can only lay down the law for humanity's bodily resurrection if the divine Word heeds the "law of the opened body" (ch. 23) by undergoing a fully human birth. In his logic Christ's exit into this world, which opened his mother's womb, caused Mary to change from virgin to wife. Since Christ's birth is thus itself a signum contradicibile, Tertullian's discourse is stripped of its former dependence on paradoxes to describe its salvific novelty, gaining a new-found accuracy instead.
15
Vanspauwen, Aäron, and Enrique A. Eguiarte. "‘Contra Domini uel Apostoli auctoritatem'. La autoridad de Pablo en el tratado polémico ‘De fide contra Manichæos’ de Evodio de Uzala." Augustinus 61, no. 242 (2016): 395–411. http://dx.doi.org/10.5840/augustinus201661242/24310.
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The article discusses how Pauline Bible Texts are used in De Fide contra Manichæos, a polemical treatise attributed to Evodius of Uzalis. The article presents an introduction to Evodius of Uzalis, some preliminary remarks on De fide contra Manichæos, discussing the title, the authorship and the structure. Afterwards, the authority of Paul in De fide contra Manichæos is discussed, underlining the role Paul plays in Evodius’ creed, the idea of the origin of evil, the consensus between Paul and other Scripture, the correct interpretation of Paul regarding specifically the virginal birth of Jesus, and the resurrection of the flesh.
16
Afonasina, Anna S. "The image of Empedocles in the Hippocratic treatises and the interpretation of some biographical evidences." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 3 (2022): 293–306. http://dx.doi.org/10.21638/spbu17.2022.302.
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Empedocles is spoken of as a physician by various ancient authors. However, none of the medical works attributed to him has survived. These may have been the treatise of Empedocles mentioned by Pliny the Elder on the deliverance of Athens from the plague and the medical treatise in six hundred verses. Nevertheless, we have at our disposal a number of fragments of his poem, in which the structure of various parts of the body is described, an attempt is made to explain the functioning of the processes of perception, some physiological processes and the structure of living organisms are described. Empedocles is also mentioned in some treatises of the Hippocratic corpus, but rather as a fake doctor in comparison with the real, i. e. Hippocratic doctors. This study aims to resolve the conflict that exists between the fragments of Empedocles’ poem, in which he speaks in the first person and promises to teach various “magical” techniques, the testimonies of Heraclides and Timaeus based on these statements, and the reaction to Empedocles by representatives of the Hippocratic school. For this we will have to turn both to doxographic evidence and to some treatises of the Hippocratic corpus — “Ancient Medicine”, “The Sacred Disease” and “Decorum”. The article examines what medicine was in antiquity, what was the reason for the institutionalization of the medical profession, and whether a clear disciplinary boundary could be drawn between medicine and natural philosophy at the time. These questions are included in the general discussion of the relation between religious and scientific views in the philosophy of Empedocles, as well as in the mentioned treatises of the Hippocratic corpus. In addition, the article attempts to interpret the story of the miraculous resurrection of the breathless by referring to contemporary research in the field of resuscitation.
17
Wilkin, Rebecca M. "Figuring the Dead Descartes: Claude Clerselier's Homme de RenééDescartes (1664)." Representations 83, no. 1 (2003): 38–66. http://dx.doi.org/10.1525/rep.2003.83.1.38.
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Two editions of Descartes's treatise on human physiology were published in the 1660s, more than a decade after his death: Florent Schuyl's Renatus Des Cartes de homine (1662) and Claude Clerselier'sL'Homme de Ren´´e Descartes (1664). The principal difference between them lies in the figures that illustrate the text. Schuyl's figures undermine Descartes's optimism; his anatomical sketches foreground human mortality,while his landscapes remind the reader of the fleeting nature of time and of the inevitability of death. In contrast, Clerselier's illustrations develop Descartes's comparison of the human body to a machine, which does not live nor, as a result, die. They thus obscure the fate of the author's dead body and in turn pave the way for the resurrection of his esprit.
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Filipowicz, Adam M. "Chrześcijaństwo a reinkarnacja i metempsychoza w świetle polemiki Tertuliana z Platonem." Vox Patrum 55 (July 15, 2010): 189–212. http://dx.doi.org/10.31743/vp.4335.
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The aim of this article is to show what the standpoint of Christianity in first centuries was among pagan conviction and teaching about reincarnation and metempsychosis. The author of this dissertation analyses Tertullian’s treatise On the Soul in context of Plato’ Dialogues. The first part of article puts in order meaning of terms: life after the death, immortality, resurrection, metempsychosis, metensomatosis, palingenesis, reincarnation, pre-existence of the soul. In the second part are discussed most important aspects of Plato’ view on the soul. Then are presented arguments (15) which Tertullian used to criticize Plato’ teaching about ideas and theory of anamnesis and to overthrow theory of reincarnation and metempsychosis. The conclusion takes recollection of standpoint and documents of the Church with reference to discussed matters.
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Bull, Christian H. "The Coptic Translation of Epiphanius of Salamis’s Ancoratus and the Origenist Controversy in Upper Egypt." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 26, no. 2 (August 1, 2022): 230–63. http://dx.doi.org/10.1515/zac-2022-0020.
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Abstract Two manuscripts from around the 9th and the 10th century bear witness to a Coptic translation of the Ancoratus, originally written in Greek by Epiphanius, bishop of Salamis, in 374. Like his more famous sequel to this work, the Panarion, the treatise defends Nicene orthodoxy from perceived heretics, mainly Pneumatomachoi, Arians, Manichaeans, and Origenists. The latter are said to be present in Upper Egypt, where they deny the resurrection of this material body in favor of a spiritual body. The present article argues that the Coptic translation likely took place shortly after the composition of the Greek original, indeed the work was in part commissioned to be used against Origenist monastics in Upper Egypt, thus furnishing a valuable testimony to monastic diversity in the Thebaïd and the lead-up to the Origenist Controversy.
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O’Connor, M. John-Patrick. "Genesis 2:7 in Conversation: The Exegesis of Paul, Philo, and the Hodayot." Zeitschrift für die neutestamentliche Wissenschaft 110, no. 1 (March 1, 2019): 84–103. http://dx.doi.org/10.1515/znw-2019-0004.
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Abstract This article places three Jewish exegetes of Gen 2:7 in conversation—Paul, Philo, and the authors of the Hodayot. This exercise of comparative exegesis hopes to caution overly ambitious parallels between Paul and his contemporaries. When discussions of Philo or the Hodayot serve the end of clarifying Paul’s otherwise cryptic treatise on the resurrection, the results have yielded, at times, similarities between Paul and his contemporaries at the cost of evaluating each author’s critical differences. Instead, this article examines the exegesis of three Jewish readers of one text, Gen 2:7, each on his own terms, in an attempt to avoid mapping one interpreter’s exegesis onto another’s. Each of these three Jewish readers appeal to Gen 2:7 for answers related to anthropology and the afterlife. By placing Paul alongside two other Jewish readers of the same text, this article highlights their similarities while also appreciating their differences.
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Ibrahim, T., and N. V. Efremova. "Ibn-Rushd (Averroes). The Incoherence of the Incoherence. Part Six." Minbar. Islamic Studies 16, no. 4 (January 10, 2024): 833–47. http://dx.doi.org/10.31162/2618-9569-2023-16-4-833-847.
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This work completes the series of publications that began in № 3 (2020), which is a translation of selected sections from the book «The Incoherence of the Incoherence» (Tahāfut at-Tahāfut), written by a peripatetic philosopher Ibn Rushd (Averroes, d. 1198) in response to the polemical treatise of asharite mutakallim al-Ghazali (d. 1111) «The Incoherence of the Philosophers» (Tahāfut al-Falāsifa).Dealing in this section with the third of the “heretical” (kufr) theses attributed to philosophers – about the alleged denial of bodily resurrection and sensory retribution, Ibn Rushd rejects this accusation and points out that from a Falsafa point of view, such principles of religion are necessary for the establishment of practical and theoretical virtues, and therefore are not subject to discussion. The philosopher notes the advantage of a bodily description of afterlife, however claims that bodies will be similar to earthly ones, but not identical to them.
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Torrance, T. F. "Phusikos Kai Theologikos Logos, St Paul and Athenagoras at Athens." Scottish Journal of Theology 41, no. 1 (February 1988): 11–26. http://dx.doi.org/10.1017/s0036930600031252.
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In the early Christian treatise Peri tes anastaseos ton nekron, written in the last quarter of the second century, Athenagoras of Athens drew a distinction between two kinds of theological discourse or argument (logos), ‘on behalf of the truth’ (huper tes aletheias) and ‘concerning the truth’ (peri tes aletheias), in which he clearly had in mind St Paul's missionary address to the Athenians on Mars' Hill. Owing to its nature discourse concerning the truth is of primary importance for it provides necessary knowledge of the actual subject-matter, while discourse on behalf of the truth is of secondary importance for it does not establish the truth but is useful in opening the way for it by removing the undergrowth of false and hostile opinion. It is in this light that Athenagoras' two extant works are to be appreciated, Presbeia ton Christianon which is admittedly of an apologetic nature, and Peri tes anastaseos ton nekron in which he offered a reasoned account of the truth of the resurrection.
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Szram, Mariusz. "Teologiczne i filozoficzne uzasadnienie zmartwychwstania ciała u Ojców Apostolskich i Apologetów." Verbum Vitae 15 (January 14, 2009): 265–94. http://dx.doi.org/10.31743/vv.1518.
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Most of the works of the Church Fathers and apologists contain a critique of the views of the Docetist or pagan debaters who reject the Resurrection. Apart from the main theological argument which is the resurrection of Christ, in writings of this period, arguments refer to the Incarnation of the Logos as the event giving the human body exceptional dignity, as well as stressing the role of God the Father as the author of the new creation in the final age, who will once again show His creative strength (Clemens of Alexandria, Ignatius of Antioch). In the mid-II century, the authors of "Pastor" and the "Letter of Pseudo-Barnabas" draw attention to the spiritual and moral condition of the return of the entire person to life. They emphasize that those people who "maintain their bodies in purity" - meaning being faithful in earthly life to Christ, will receive this, understood as a spiritual resurrection. After the middle of the II century, there appeared an almost general in the surviving Christian writings (Justin, Pseudo-Justin) anthropological dualism coming from Platonism which appeared in stressing that a person is composed of an immortal soul and a mortal body, but this relationship is not commented on more fully. This will become a domain of treaties about the Resurrection written at the tum of the II and III centuries, which on account of its apologetical assumptions will have to adjust to Greek debating anthropology which attacks the doctrine of Christians, as well on account of accepting unavoidable - from the point of view of accommodating - the missionary trial of expressing main truths of the Christian faith with the help of Greek philosophy. The first expression of applying such an article is the treaty "On the Resurrection of the Deceased" of Atenagoras.
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Cortés Guadarrama, Marcos. "Hagiografía y medicina (I): intercesión de la santidad en el arte médico del Compendio de la humana salud (1494) de Johannes de Ketham." Medievalia 52, no. 2 (December 2, 2020): 157–78. http://dx.doi.org/10.19130/medievalia.2020.52.2.171868.
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By means of two Latin writings, quickly translated into Spanish and published as incunabula: Flos sanctorum con sus ethimologías (derived from Legenda aurea) and Compendio de la humana salud (derived from Finis Fasciculi medicine), this work aims to examine the connection between hagiography and early modern medical arts. Generally, the narrative construction of the medical treatise from the 15th century —of a notorious providentialism— hasn´t been very analyzed, even less when it comes to saying that the hagiographic aspects, quoted in the medical literature, sustain and encourage a series of concepts and empirical procedures that were seeking the resurrection of health. This work will analyze the fact that there was a premeditated intention to emphasize some of the festivities from the liturgic calendar as key moments for making the phlebotomy treatment and for putting a diagnostic to the illness, through the knowledge of the human body´s pulse. Finally, it will be pointed the fact that the hagiographic references from the medical literature, also allude to a symbolic reading form inside the ideas of the Christian creed.
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Acuña Fernández, Rúben. "La epistemología del ‘Atenágoras’ de De Resurrectione y el papel de la verdad en la demostración." Mediaevalia Textos e estudos 41 (2024): 145–52. http://dx.doi.org/10.21747/21836884/med41a9.
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In the dialogue between Christianity and Hellenism during the second and third centuries, apart from the confrontation of ideas itself, a set of arguments is elaborated that will mark the development and style of later apologetics. The treatise On the Resurrection of the Dead —traditionally attributed to Athenagoras of Athens—, in addition to bearing witness to these arguments, presents a justification for his own approach and a classification of arguments that depends on their relationship to the truth. He distinguishes between arguments “for the truth” (ὑπὲρ τῆς ἀληθείας) and arguments “concerning the truth” (περὶ τῆς ἀληθείας). The first are intended to refute what is not considered true; the latter seek to positively pursue knowledge. The former are considered superior in terms of utility; the oth-ers, in terms of demonstrative force. The author distributes his own arguments in this classification, proceeding in different ways depending on the content. In this presentation, we analyse how the premises assumed as truth are a condition for the treatment of each subject in this work; how that affects the burden of proof legitimizing scepticism regarding a claim when there are no guarantees of truth for that claim; and how these different types of reasoning operate in general.
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Boyd, Jeffrey H. "A History of the Concept of the Soul during the 20TH Century." Journal of Psychology and Theology 26, no. 1 (March 1998): 66–82. http://dx.doi.org/10.1177/009164719802600106.
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The word soul can have many meanings. In this article it is taken to mean the inner or subjective person. When the body dies and disintegrates, the inner person survives and provides continuity of personal identity between this life and the resurrection life. Sigmund Freud and the mental health movement have been involved in treating the soul, and I argue that the soul is the central focus of all psychotherapy. During the 20th century the Biblical Theology Movement sought to discredit soul-body dualism as an allegedly Greek philosophical idea that contradicted the whole-person view of human nature that was found throughout the Bible. They restricted their use of the word dualism to refer only to Platonic dualism, in which the body was despised or inferior. There are other forms of dualism which say that the human is made of two parts, only one of which is the corpse. The Biblical Theology Movement emphasized this life and the resurrection life, but paid little attention to the intermediate state. The word soul was, to some extent, dropped from contemporary Bible translations. But that anti-soul position is not tenable when one considers the intermediate state (between death and resurrection) when there is a clear dichotomy: the soul (or spirit) is with Christ while the body lies in the grave. I propose that it would be theologically acceptable to bring the soul back from Siberia, so as to make it again a part of theology and the theological object of care and healing.
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Daniel-Hughes, Carly. "‘‘Wear the Armor of Your Shame!’’: Debating Veiling and the Salvation of the Flesh in Tertullian of Carthage." Studies in Religion/Sciences Religieuses 39, no. 2 (June 2010): 179–201. http://dx.doi.org/10.1177/0008429810362315.
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In the early third century, Tertullian (approx. 150—220 C.E.) penned On the Veiling of Virgins to cajole unveiled virgin women to cover their heads. While scholars have read the treatise primarily as evidence of his misogyny or his attempt to establish a male ecclesiology, this article examines it as evidence of a debate between Tertullian and virgin women in Carthage over the nature of a woman’s flesh and the possibility of its transformation. Employing Judith Butler’s conception of performativity, I consider how Tertullian connects veiling to his conception of the salvation of the flesh, and why he perceives the virgins’ unveiling a visible contestation (or, in Butler’s terms, a performative undoing) of that vision. For Tertullian, the flesh is both corruptible and shameful and only transformed through Christ’s death and resurrection. Across his writings, women’s flesh serves as evidence of the degradation of the human condition. The notion that women’s flesh indicates sordidness also underlies his complaint against the virgins who ‘‘expose’’ their heads. In On the Veiling of Virgins, Tertullian employs a host of cultural discourses—most especially the notion that a woman’s head indicates her genitalia, and materialistic conceptions of vision that cast the gaze as erotic and intrusive—in order to establish veiling as the outward sign of a Christian woman’s shame. Ultimately, however, connecting his vision of salvation to the performance of veiling, he reveals why unveiling threatens this link. When virgins refuse to veil, they suggest that their flesh does not signal shame, but instead reveals their exalted spiritual status.
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Mršić Felbar, Iva. "Contemporary Perspectives on Salvation." Bogoslovska smotra 93, no. 5 (2024): 775–97. http://dx.doi.org/10.53745/bs.93.5.7.
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The hypothesis of this paper is based on an examination of the relationship between Christology and eschatology with soteriology, and through the analysis of their selected core concepts, it seeks to contextualize the discourse on salvation within a contemporary framework. Specifically, the study explores the terms of hope, faith, freedom, and bodily resurrection, which provide a framework for a modern approach to soteriological reality. The selected terms, when considered together, demonstrate their suitability in connecting the experiences of the contemporary individual, their existential position, and perspectives on salvation, while also drawing on rich theological traditions and Catholic doctrine. The initial research question that stemmed from the interconnection of the two treatises (Christology and eschatology) with soteriology has provided us with significant insights into various possibilities for the contemporary understanding of salvation.
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Bracey, Glenn E., and David F. McIntosh. "The Chronicle of the Resurrection Regalia: Or Why Every Black Hire Is the First." American Behavioral Scientist 64, no. 14 (November 20, 2020): 1961–74. http://dx.doi.org/10.1177/0002764220975087.
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This article uses Wendy Moore’s concept of White institutional space to explain why Black people experience ostracization, microaggressions, and other forms of othering in predominantly White institutions. More than five decades since the official end of Jim Crow, Black people report Whites treating them as though they do not belong in predominantly White institutions. It is as though Black people are still integrating White spaces, even when other Black people are members in those spaces. Drawing on sociology, psychology, and education literatures and our own ethnographic research, we argue that Black people feel like they are integrating White institutional spaces because they are. White people have constructed a three-part system to protect the Whiteness of spaces as people of color struggle for increased membership in historically White institutions. The first part of the system is physical segregation, accomplished primarily through residential segregation and institutional siloing. The second part is segregation via microaggressions that ensure that only a few people of color enter White institutional space, that the few who enter are unlikely to disturb White institutional space, and any people of color who no longer consent to White normativity are quickly discovered and excised. Finally, Whites use cognitive tricks like subtyping, which define colleagues of color as special exceptions to their otherwise undesirable racial groups. Through a fictional chronicle, the authors demonstrate how White colleagues use physical separation, microaggressions, and subtyping to maintain the Whiteness of their White institutional space.
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Investigation Saeed Al Jamali Al Bushehri. "Aqeed in Theology for Sheikh Ahmed bin Muhammad bin Fahad Al-Hilli Al-Asadi ( 841 A.H)." Al-Muhaqqiq 7, no. 16 (December 8, 2022): 235–60. http://dx.doi.org/10.62745/muhaqqiq.v7i16.209.
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Taking care of the scientific heritage of our figures and spreading it, is an urgent necessity, and scholars and researchers should take care of and pay more attention to it. Due to the great inherited this heritage involves which serves the science and religion. Among them is the belief message of Sheikh Ibn Fahad Al-Hilli (d. 841 A.H.) called: (Aqeed in Theology). Sheikh Ibn Fahad Al-Hilli divided his treatise into five components, based on the division of the origins of beliefs; I mean monotheism, justice, prophecy, imamate, and resurrection.I have conducted this lonely version of this thesis, and I have made an effort to do so, relying on important sources.
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Giblett, Rod. "Space Power and Information Superiority: A New Medium for Cultural Policy." Media International Australia 102, no. 1 (February 2002): 101–12. http://dx.doi.org/10.1177/1329878x0210200111.
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Space is again a hot topic, with the resurrection of Ronald Reagan's Strategic Defense Initiative or ‘Star Wars' missile shield, albeit under a new name. Integral to this drive and vital to its success are the deployment and use of communication technologies, and the control of flows of information. Both of these take place in orbital, extraterrestrial space, a new front for warfare and a new medium for the new media of cyberspace and the internet. This paper traces this recent development and gives a critical account of the nationalist and militarist rhetoric in which it is couched. I argue that ‘weaponisation’ of space is in contravention of a number of international treaties. I conclude that ‘astroenvironmentalism’ should be a broadly based popular movement of resistance to these moves, and of action for the global commons of space owned by none and shared by all.
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Gracheva, Alla Mikhailovna. "N. V. GOGOL AND A. M. REMIZOV: AESTHETIC CONSTANT AND ANNIVERSARY VARIABLES." Russkaya literatura 4 (2022): 58–71. http://dx.doi.org/10.31860/0131-6095-2022-4-58-71.
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The article analyzes the evolution of the Gogol theme in the writer’s work. In the mid-1900s — early 1920s, Remizov followed in Gogol’s footsteps, creating his own version of the «Petersburg text». From the late 1920s and into the 1930s, he mythologized the personality of the author of the Dead Souls, treating him as a half-demon, «stuck» between the two circles of a mystical universe, and as a prophetic writer who could share his «insights» with the readers. For Remizov, Gogol was one of the writers who subscribed to the «Russian mode theory». In the late 1940s and 1950s, Remizov plunged into the new stage of his «creative discovery» of Gogol’s legacy, linking it with the main theme of his work of the time — speculations on the Christian dogma of the resurrection of the dead.
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Senina, Tatyana. "The Theme of the Immortality of the Soul in Plethon’s Philosophy (With the Translation of His Funerary Orations on Cleopa Malatesta and Helena Palaiologina)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2023): 161–76. http://dx.doi.org/10.15688/jvolsu4.2023.6.12.
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Introduction. The article examines the views of the last major Byzantine philosopher George Gemistos Plethon on the immortality of the human soul. Scholars are still debating whether Plethon was a pagan who completely rejected Christianity, or a Christian who was too fond of Platonism. Methods. Methods employed in this article are source research, information analysis, comparative research. Sources on the subject include: Plethon’s funeral orations on Cleopa Malatesta and on Helena Palaiologina, “Book of Laws”, commentaries on the Chaldean Oracles, “On the Differences of Aristotle from Plato”, “Summary of the Doctrines of Zoroaster and Plato”, “Áddress to the Despot Theodore on the Peloponnese”, Theodore Metochites’ treatise “On Education”. Analysis. An analysis of Plethon’s writings shows that in his doctrine of the human soul and its posthumous destiny Gemistos was far removed from Christianity. Plethon confessed the pre-existence of souls to bodies and metempsychosis, he considered life in body as the main human mission in universe, as a link and boundary between the mortal and immortal worlds. According to Plethon, permanent periodical connection of immortal and mortal (soul and body) in human is better, than endless immortality after one life. His doctrine about soul does not imply neither deification of body, nor bodily resurrection and terrible judgment at the end of time. Results. In Plethon’s monodies, his non-Christian views are expressed in a veiled way, but a careful analysis of the text of the monodies in comparison with the other works of the philosopher shows that his views on the destiny of the soul, on the one hand, were very different from those of the Christian Church, and on the other hand, they looked more optimistic, leaving the soul the opportunity both for gradual improvement in a series of rebirths, and for enjoying the divine life between them, subject to virtuous behavior on earth. Appendix. The article is accompanied by a Russian translation of Plethon’s monodies on Cleopa Malatesta and Helena Palaiologina.
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Shabin, Ahmed. "Authorial Lives and Deaths: Revisiting Perumal Murugan’s Literary Death and Afterlives." Zeitschrift für Anglistik und Amerikanistik 71, no. 4 (November 30, 2023): 429–44. http://dx.doi.org/10.1515/zaa-2023-2027.
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Abstract Tamil writer Perumal Murugan announced his authorial death on Facebook in January 2015. The events that led to this moment and what followed highlight the contentious relationship between authorship and censorship. This paper positions itself within the field of literary authorship studies. While mid-twentieth-century French theory had engaged with notions of authorial death and author-as-victim, witnessing Murugan’s actions following the call for a social boycott of his novel, One Part Woman, in 2014, brought back to life theory that had long been buried. Explaining his experiences in light of Roland Barthes’s and Michel Foucault’s treatises on authorship, this paper reads Murugan’s literary suicide and writings as a resurrection that creatively challenges attempts to shun his critical fiction. His example highlights how a socio-political environment that is suspicious of plurality and democracy renders the relations among the author, the reader, the text, and the context as unstable.
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Dumberry, Patrick. "Fair and Equitable Treatment: Its Interaction with the Minimum Standard and Its Customary Status." Brill Research Perspectives in International Investment Law and Arbitration 1, no. 2 (January 24, 2017): 1–82. http://dx.doi.org/10.1163/24055778-12340002.
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AbstractThe book addresses two questions which have been debated by scholars in the last 20 years regarding the fair and equitable treatment (‘fet’) standard found inbits. It examines the interaction between the ‘minimum standard of treatment’ (mst) and thefetstandard. It first analyses the fascinating story of how the concept of themstemerged in the early 20th Century, its subsequent decline from 1960s until the 1990s and its surprising recent ‘resurrection’ in the year 2000. This evolution has had a direct impact on the emergence and subsequent development of thefetstandard and explains why States started referring to that standard instead of themstin their investment treaties. One question addressed in this book, is whetherfetis an autonomous standard of protection to be accorded to foreign investors, or is a mere reference to themstunder customary international law. Given the fact that thefetstandard is found in the overwhelming majority ofbits, another question which arose is whether or not it should now be considered in and of itself as a rule of customary international law.
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Koroleva, Svetlana. "Soul — Anguish — Perfection: Oscar Wilde’s Dialogue with Kropotkin and Dostoevsky." Nizhny Novgorod Linguistics University Bulletin, no. 52 (December 30, 2020): 112–26. http://dx.doi.org/10.47388/2072-3490/lunn2020-52-4-112-126.
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Much has already been said about the ‘Russian theme’ in Oscar Wilde’s works. Yet the question concerning Russian sources of the motifs of anguish and the soul’s way to perfection has not yet been cleared up sufficiently. The article aims at defining the particular character of appropriating Petr Kropotkin’s philosophy of anarchism in Wilde’s works in the context of its reference to the notions of ‘Nihilism’ and ‘self-sacrifice’, and through them, to Dostoyevsky’s novels. The basic material of the research is Wilde’s essay ‘Man’s Soul under Socialism’ and his early play ‘Vera; or, The Nihilists’. The key method used in the research is comparative analysis (in the way it is used in comparative literature). The author argues that in these texts, the motifs of Christian self-sacrifice and anguish bring Nihilism (understood as Kropotkin-style anarchism) together with the spiritual psychology of Dostoyevsky and that the way to inner perfection in Wilde’s philosophy of individualism is connected with the concepts of soul, man, and society the writer formulates based on Kropotkin and Dostoevsky. Bringing the notion of ‘soul’ close to the notion of ‘socialism,’ defining Christ as a perfect personality, treating pain and anguish in contemporary society as a way to this sort of person-ality, and opposing inner feelings to outer morals, Wilde combines the philosophy of individ-ualism with the pathos of Kropotkin’s doctrine of anarchism: moral, even Christian at its core. He also adheres to the idea of resurrecting inner morals through anguish and compassion: the idea he appropriated from Dostoyevsky. As a result, in Wilde’s essay the doctrine of individ-ualism turns into a doctrine of the soul’s natural Christianity (holiness) and of resurrection in perfection through a ‘true Socialism.’ In Wilde’s play ‘Vera; or, The Nihilists’ the motifs of personal love and social pain, connected with social disorder and common unhappiness, con-stitute the very image of contemporary man’s way to personal perfection that is philosophical-ly described in his essay nearly ten years later.
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Федосеева, Т. В. "About Christian Aspects of S. A. Yesenin’s Ethnopoetics in the 1910s." Вестник Рязанского государственного университета имени С.А. Есенина, no. 1(70) (March 17, 2021): 103–16. http://dx.doi.org/10.37724/rsu.2021.70.1.011.
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В статье исследуется вопрос о поэтическом выражении православного сознания в лирике С. А. Есенина 1910-х годов. Анализ избранных произведений осуществляется с применением методологии и терминологии, актуальной для современного литературоведения этнопоэтики. Материал исследования включает текст теоретического трактата «Ключи Марии» как итоговый для данного периода и определяющий для творческого метода поэта. Рассматриваются случаи жанрового влияния народной духовной поэзии на формально-содержательную характерность произведений Есенина. Выявляются пути развития в лирике поэта народнопоэтических жанровых моделей предания, сказания, духовной песни. Устанавливается ментальный уровень поэтики, определенный категориями «дарения и нищелюбия», «веры в чудо». В образе лирического героя выделяются в качестве характерологических мотивы странничества, греха, покаяния. В пространственно-временной и сюжетно-мотивной характерности произведений исследуемого периода выделяется мистериальная поэтика. Из лирического комплекса 1918–1919 годов выделяется сюжет, соотносимый с мотивами умирания и Божественного претворения плоти. Автор статьи приходит к выводу о необходимости уточнения выраженного в творчестве Есенина 1910-х годов типа художественного сознания термином «народное православие». Результаты проведенного исследования указывают на возможности дальнейшего изучения творчества поэта в предложенном направлении. The article investigates the issue of poetic manifestations of Christian worldview in S. A. Yesenin’s poetry in the 1910s. The analysis of selected poems is performed by means of ethnopoetics relevant for modern literary studies. The author of the article investigates the theoretical treatise “Maria’s Keys” as a work characteristic of the aforementioned period and of the poet’s creative method. The article treats the influence of religious folk poetry on the content and form of Yesenin’s verse. It investigates the way folk tales, legends and spiritual songs influenced Yesenin’s poetry. The article shows that Yesenin’s poems abound in such concepts as generosity, benevolence to the poor, belief in the reality of miracles. The lyrical hero of Yesenin’s poems is described through the prism of such concepts as pilgrimage, sin, repentance. The spatial, temporal, and thematic characteristics of Yesenin’s poems of the aforementioned period are mystery-related. Yesenin’s poems of 1918–1919 abound in motifs of death and resurrection. The author of the article maintains that it is not only feasible but also necessary to further investigate the motifs of folk Christianity characteristic of Yesenin’s works of the 1910s.
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Popovych, Yaroslava. "ΠΆΘΟΣ AS THE STRUCTURAL ELEMENT OF THE TRAGEDY “THE BACCHAE” BY EURIPIDES." Studia Linguistica, no. 19 (2021): 116–26. http://dx.doi.org/10.17721/studling2021.19.116-126.
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Ancient Greek tragedies remain not only a source of aesthetic pleasure for modern readers, but also the subject of multi-vector research, and represent an interesting linguistic material at the same time. In particular, on the history of the formation of modern scientific terminology, the definition of sources and methods of terminological nomination. We have chosen the term πάθος (pathos) as the object of our diachronic research, which has a complex semantic structure and an expressive emotional connotation. The origins of the connotation point to the existing connection between pathos and Greek tragedy, which was first noticed by the philosopher Aristotle in his treatise Poetics. He also used this term in his other work “Rhetoric”, no longer in the negative meaning of “suffering”, as in the first case, but in the positive meaning of “emotionality”, appealing to emotions as an obligatory component of any orator’s speech. In our study, we tried to determine the motivation and reasons for the transition of the term “pathos” from the sphere of literature and philosophy (a structural component of Greek tragedy, a rhetorical means) into the language of modern medicine (the word-forming elements patho–, -pathicity, -pathic) and the ways of its semantic transformation. Based on the material of ancient Greek tragedy of Euripides “Bacchae”, we analyzed the concept of “pathos” at the level of actions that cause a camp of emotional stress, as well as at the verbal level, examining the lexemes that convey this state. We have determined that the culturological component of these mantic transformations of the term πάθος is closely related to the cult of the god Dionysus, who, having endured severe suffering, became for the ancient Greeks a symbol of renewal and rebirth. The unique feature of the resurrection of Dionysus evoked in the audience a feeling of catharsis – one of the most important emotional components of Greek tragedy. As a result of our research, we have identified the key moments of the tragedy “Bacchae”, where Euripides described strong physical and mental suffering of the heroes, which were supposed to evoke empathy in viewers or readers and bring them closer to a state of catharsis. Linguistic analysis of these fragments helped us to conclude that the source of metaphorization of medical terminology (patho-, -pathic) is associated with Greek tragedy and indicates the existence of a linguocultural parallel with the mythological complex describing life and suffering, death and rebirth of the Greek god Dionysus.
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Filler, Aaron G. "A historical hypothesis of the first recorded neurosurgical operation: Isis, Osiris, Thoth, and the origin of the djed cross." Neurosurgical Focus 23, no. 1 (July 2007): 1–6. http://dx.doi.org/10.3171/foc-07/07/e6.
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✓A new textual analysis of the central religious aspect of the ancient Egyptian creation myth reveals what appears to be a description of the oldest recorded neurosurgical operation, occurring circa 3000 BC. The analysis results in a hypothesis suggesting that traction reduction was used successfully to reverse a paralyzing cervical spine injury of an early Egyptian leader (Osiris), which inspired the story of his resurrection. The Egyptian mother god Isis, working with the god Thoth (the inventor of medicine), resurrects Osiris by treating his damaged cervical spine. Numerous references in the Papyrus of Ani (Book of the Dead) to Osiris regaining the strength and control of his legs are linked textually to the treatment of his spine. The connection between the intact spine and the ability to rise and stand is used as a distinct metaphor for life and death by the spinal representation of the “djed column” painted on the back of the numerous Egyptian sarcophagi for thousands of years. Controversy over the translation of the vertebral references in Egyptian texts is clarified by considering the specific neurosurgical meanings of hieroglyphs appearing in both the Edwin Smith medical papyrus and in the Papyrus of Ani, and in light of recent scholarly reassessments of those hieroglyphs in the Egyptological literature.
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Matotoka, Mashilo Mash, and Peter Masoko. "Evaluation of the Antioxidant, Cytotoxicity, Antibacterial, Anti-Motility, and Anti-Biofilm Effects of Myrothamnus flabellifolius Welw. Leaves and Stem Defatted Subfractions." Plants 13, no. 6 (March 15, 2024): 847. http://dx.doi.org/10.3390/plants13060847.
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The formation of biofilms underscores the challenge of treating bacterial infections. The study aimed to assess the antioxidant, cytotoxicity, antibacterial, anti-motility, and anti-biofilm effects of defatted fractions from Myrothamnus flabellifolius (resurrection plant). Antioxidant activity was assessed using DPPH radical scavenging and hydrogen peroxide assays. Cytotoxicity was screened using a brine shrimp lethality assay. Antibacterial activity was determined using the micro-dilution and growth curve assays. Antibiofilm potential was screened using the crystal violet and tetrazolium reduction assay. Liquid–liquid extraction of crude extracts concentrated polyphenols in the ethyl acetate and n-butanol fractions. Subsequently, these fractions had notable antioxidant activity and demonstrated broad-spectrum antibacterial activity against selected Gram-negative and Gram-positive bacteria and Mycobacterium smegmatis (MIC values < 630 μg/mL). Growth curves showed that the bacteriostatic inhibition by the ethyl acetate fractions was through the extension of the lag phase and/or suppression of the growth rate. The sub-inhibitory concentrations of the ethyl acetate fractions inhibited the swarming motility of Pseudomonas aeruginosa and Klebsiella pneumoniae by 100% and eradicated more than 50% of P. aeruginosa biofilm biomass. The polyphenolic content of M. flabellifolius plays an important role in its antibacterial, anti-motility, and antibiofilm activity, thus offering an additional strategy to treat biofilm-associated infections.
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Судаков, Максим. "Martyrius-Sahdona. “On the True Faith and the Firm Confession of Orthodoxy”." Вопросы богословия, no. 2(4) (September 15, 2020): 73–105. http://dx.doi.org/10.31802/pwg.2020.4.2.004.
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На русский язык переведён фрагмент из «Книги совершенства» - пространного аскетического трактата восточносирийского автора VII века Мартирия-Сахдоны, епископа Церкви Востока. Он известен как руководитель монахов и видный духовный писатель. Примечателен он главным образом тем, что пошёл на разрыв с Церковью Востока,когда стал учить об одной ипостаси Христа, за что и был лишён сана и предан анафеме. «Книга совершенства» сохранилась не менее, чем в двух рукописях, древнейшая из которых - Argent.4116 - происходит из синайского монастыря Неопалимой купины (Бет-Мар-Моше) и датируется 837 г. В 1960-х гг. «Книга совершенства» была опубликована вместе с прочими известными сочинениями Мартирия-Сахдоны, тогда же был опубликован их французский перевод. Христологическое учение Мартирия-Сахдоны, с давних пор и до сего времени привлекающее внимание исследователей, содержится, главным образом, в приводимом ниже фрагменте «Книги совершенства». Помимо вопросов христологии, в нем изложено учение о Святой Троице, всеобщем Воскресении и Страшном Суде, а также сказано о взаимосвязи веры и нравственности. Перевод снабжён словарёмосновных терминов и подстрочным комментарием, в котором указаны источники, главным образом, библейских цитат, а также даны пояснения к переводу. This is a translation from Syriac into Russian of a fragment of the «Book of Perfection», a large ascetic treatise. The author of the book, Martyrius-Sahdona, a bishop in the Church of the East, is a 7th century East-Syrian writer. He is known as a teacher of monks and famous spiritual author. He is especially distinguished by his controversy with the Church of the East, after he begun to teach about one hypostasis of the Christ. For this reason, he was disgowned and anathematized. The «Book of Perfection» is preserved in at least two manuscripts, the earliest of which originates from the Beth-Mar-Moshe Monastery of Mount Sinai and is dated by 837 AC (Argent. 4116). In the 1960s the «Book of Perfection» was published along with some other known Sahdona’s writings. At the same time corresponding translations into French were issued. The christological teaching of Sahdona, which has been attracting attention of researchers from the earliest times hitherto, is mainly contained in the present fragment of the «Book of Perfection». Besides christological aspects, it also contains doctrines of the Trinity, of the universal resurrection, and of the Last Judgement, along with considerations on the relationship between faith and morality. The introduction presents brief biographic and literary information and outlines the main subjects of the fragment. The translation is supplemented with a glossary of the main terms and a commentary indicating sources of citations in the text (foremost biblical) and explaining the translation.
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Huang, Mian, Navpreet Singh, Ritu Kainth, Mohammad Khalid, Ajay Singh Kushwah, and Manish Kumar. "Mechanistic Insight into Diosmin-Induced Neuroprotection and Memory Improvement in Intracerebroventricular-Quinolinic Acid Rat Model: Resurrection of Mitochondrial Functions and Antioxidants." Evidence-Based Complementary and Alternative Medicine 2022 (March 8, 2022): 1–14. http://dx.doi.org/10.1155/2022/8584558.
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Neurodegeneration is the final event after a cascade of pathogenic mechanisms in several brain disorders that lead to cognitive and neurological loss. Quinolinic acid (QA) is an excitotoxin derived from the tryptophan metabolism pathway and is implicated in several ailments, such as Alzheimer’s, Parkinson’s, Huntington’s, and psychosis disease. Diosmin (DSM) is a natural flavonoid possessing such properties that may halt the course of neurodegenerative progression. In past studies, free radical scavenging, along with properties, such as antihyperglycemic, anti-inflammatory, and vasoactive properties, of DSM were pragmatic. Hence, in the current experimentations, the neuroprotective activity of DSM was investigated in the QA rat prototype. QA was administered through the intracerebroventricular route (QA-ICV) in rats on day one, and DSM (50 and 100 mg/kg, intraperitoneal route) was given from day 1 to 21. Memory, gait, sensorimotor functions, and biomarkers of oxidative mutilation and mitochondrial functions were evaluated in the whole brain. Results showed significant deterioration of sensorimotor performance, gait, and working- and long-term memory in rats by QA-ICV. These behavioral anomalies were significantly attenuated by DSM (50 and 100 mg/kg) and donepezil (standard drug). QA-ICV-induced decrease in body mass (g), diet, and water ingestion were also attenuated by DSM or donepezil treatments. QA-ICV inhibited mitochondrial complex I and II activities that caused an increase in oxidative and nitrosative stress along with a reduction in endogenous antioxidants in the brain. DSM dose-dependently ameliorated mitochondrial functions and decreased oxidative stress in QA-ICV-treated rats. DSM can be a possible alternative in treating neurodegenerative disorders with underlying mitochondrial dysfunction pathology.
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Kanel, I. V. "Dante Alighieri and Risorgimento: Religious Aspect of Historical Connection." Язык и текст 9, no. 4 (2022): 44–51. http://dx.doi.org/10.17759/langt.2022090405.
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<p>Religious viewpoints occupied a special place in the revolutionary-democratic theory of Giuseppe Mazzini, a well-known political and social activist considered to be among the chief ideologues of Risorgimento. La Giovine Italia<em> («Young Italy»), </em>the organization established by Mazzini, had as its slogan «Dio e Libertà!» — <em>«God and Liberty!». </em>To demonstrate how important it is to study the religious aspect of the Italian unification concept in this article, the author made a brief excursion into the history and etymology of the word that named the era in question, with the following corollary: <em>Risorgimento </em>is synonymous with <em>Rinascimento, </em>it is a vague allusion to Jesus Christ’s Resurrection. Additionally, the historical personage of 13<sup>th</sup>-century Italian poet Dante Alighieri had a profound influence on the formation of national thought about a free and unified state: Dante’s so-called cult has been evolved. His philosophical treatises «The Convivio» and «De Monarchia» are used when analyzing Dante’s views on the idea of Italy’s unification. Such concepts — both Mazzini’s and Alighieri’s — are concluded to be seen in a utopian context.</p>
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