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"While the term 'Europe' was used sporadically in ancient and medieval times, it proliferated between the fifteenth and sixteenth centuries, and gained a prevalence in the seventeenth and eighteenth centuries which it did not possess before. Although studies on the history of the idea of Europe abound, much of the vast body of early modern sources has still been neglected. Assuming that discourses tend to transcend linguistic, historical and generic boundaries, this book has gathered experts from various fields of study who examine vernacular and Latin negotiations of Europe from the late fifteenth to the early eighteenth century. This multi-angled approach serves to identify similarities and differences in the discourses on Europe within their different national and cultural communities. Contributors are Ovanes Akopyan, Volker Bauer, Piotr Chmiel, Nicolas Detering, Stefan Ehrenpreis, Niels Grüne, Peter Hanenberg, Ulrich Heinen, Ronny Kaiser, Niall Oddy, Katharina N. Piechocki, Dennis Pulina, Marion Romberg, Lucie Storchová, Isabella Walser-Bürgler, Michael Wintle, and Enrico Zucchi"--

wledge, including philosophy, theology and literature. The concept of time has deep roots in human history and is related to many complex questions, such as the nature of time, its relation to eternity and human existence. In this context, comparing the concepts of time of different authors can help to understand the diversity of views on this phenomenon and its significance in culture and history.This article examines the concepts of time and eternity in the works of two outstanding authors - Origen and Dante. Both of these authors have a significant impact on the culture and spiritual heritage of the world, and their views on time and eternity attract the attention of researchers from various fields. The purpose of the article is an attempt to compare and analyze the concepts of time and eternity in the works of Origen and Dante in order to better understand their views and their influence on culture and spiritual tradition.Through the analysis and comparison of the two authors' theological-philosophical concept of eternity, we also identify the way of participation in eternity through which man opens the way to his eternal permanence.The study of time and eternity is of constant relevance because it addresses fundamental questions about the nature of existence, the meaning of life, and the ultimate destiny of humanity. By studying the thoughts of Origen, an early Christian theologian, and Dante Alighieri, a medieval poet, we gain a deeper understanding of the evolution of these concepts and their significance in different intellectual and cultural contexts. This comparative analysis sheds light on timeless and universal aspects of time and eternity that transcend historical and cultural boundaries.

In this paper, I aim to phenomenologically analyze the transformation of experience, which can be epitomized both by religious conversion and phenomenological reduction. In so doing, I propose a definite set of concepts such as: self-dislodgement and relodgement (dislocare-relocare), open and closed experience, consolidation of experience, hierarchy of relevance and others. I show the clarifying potential of this terminology by putting it at work in a phenomenological reading of some excerpts from Augustine's Confessions. Moreover, I argue that this conceptuality is deeply rooted both in the medieval tradition of self-understanding of the believer—such as Hildegard of Bingen—and in the Romanian phenomenological tradition, exemplified by Alexandru Dragomir.

The purpose of the article is to show how two authors, one Serbian and the other Bulgarian, saw the great Serbian ruler and how they composed his biography. Even though the authors were not contemporaries, their work exhibits similar pattern. However, they write in different styles, and their views and opinions differ. In this article, we will try, with a comparative method, to reliably present the life of Stefan Dečanski from the point of view of two great medieval writers. We set the goal to research biographies of Stefan Dečanski as accurately, neutrally, and objectively as possible, which were written by Danilo's student and by Grigorij Camblak. Our task is to identify all the parts in the biographies that are similar, and then those that are mentioned only in one of the listed works. Given the complexity of the topic, we used a set of methods of which the comparative is dominant. The article consists of two parts - the first gives an overview of ancient Serbian literature and explains medieval biography as a genre, while the second talks about Danilo's student and Grigorij Camblak, the similarities and differences in their work, and then compares what they wrote about. In the end, we concluded everything that was said. The beginnings of authorial literature and works, which are the subject of the article's research, brought with them a new approach to the process of writing, which reached a higher level of artistic formation of biographies. Even though the authors wrote within the canon and observed, to a greater or lesser extent, the stylistic features of everyday literature, they participated in the creation of reality and the spiritual world, as well as a selection of excerpts from the biography of the ruler. Old Serbian literature is rich in genres such as biographies, words of praise, prayers, liturgical songs, messages, etc. The genres of Serbian literature of the Middle Ages and the new century do not match: in the old Serbian literature, there are no novels, stories, historical stories, which we will display in this article. Our research does not stop at the fact that Danilo's student writes in one way about a great historical figure, while Grigorij Camblak writes differently about the same person. We set out to show, through a genre definition, the extent to which these two writers differ and what their view of Stefan Dečanski was. We will try to explain that both authors created their works for certain reasons, which are mostly different, but sometimes similar. Both wrote intending to create a cult of the Serbian king. This article will try to achieve this goal - to answer the question and show the result of a comparative analysis of the works of two authors with the same topic.

Habit has long preoccupied a wide range of theologians, philosophers, sociologists, psychologists, and neuroscientists. In Habit's Pathways Tony Bennett explores the political consequences of the varied ways in which habit's repetitions have been acted on to guide or direct conduct. Bennett considers habit's uses and effects across the monastic regimens of medieval Europe, in plantation slavery and the factory system, through colonial forms of rule, and within a range of medicalized pathologies. He brings these episodes in habit's political histories to bear on contemporary debates ranging from its role in relation to the politics of white supremacy to the digital harvesting of habits in practices of algorithmic governance. Throughout, Bennett tracks how habit's repetitions have been articulated differently across divisions of class, race, and gender, demonstrating that although habit serves as an apparatus for achieving success, self-fulfilment, and freedom for the powerful, it has simultaneously served as a means of control over women, racialized peoples, and subordinate classes

The article studies the editorial series called "Historia Imperii Mediterranei" (HIM) that was directed by Lauro Mainardi, an official of the National Fascist Party, in cooperation with the Armenian Committee of Italy. Between 1939 and 1941, the HIM published a series of booklets entitled Armenia that contained not only articles on Armenia but also "essays on Oriental culture". According to Mainardi, the HIM had a wide cultural interest in art and architecture but also in literature, poetry, philosophy, and politics. The series published two significant essays: the article by Josef Strzygowski, where he innovatively affirmed the role of the East in Christian art and where he employed "Aryan" racial theory; and Giuseppe Frasson's article, which shows that Strzygowski was recognised as an innovator but, at the same time, that Byzantine studies in Italy were confined to the nationalistic purpose of affirming 'Italian' elements in Roman art. In conclusion, the HIM illustrates the political and cultural strategy of the Fascist party with respect to the Caucasian question in addition to its support of the strategy of the Armenian Committee of Italy for protecting Armenians in Italy before the Second World War.

Chapter 1. A guide to understanding SE constructions: where they come from and how they are connected (Grant Armstrong and Jonathan MacDonald) -- Part I: Diachronic perspectives -- Chapter 2. The development of SE from Latin to Spanish and the reflexive object cycle (Matthew Maddox) -- Chapter 3. Null-Subjects and se revisited: what medieval Romance varieties reveal (Anne Wolfsgruber) -- Part II: Voice/little v and above -- Chapter 4. On (un)grammatical clitic sequences in impersonal se constructions (Jonathan E. MacDonald and Jeriel Melgares) -- Chapter 5. Implicit agents and the Person Constraint on SE-passives (Carmen Dobrovie-Sorin) -- Chapter 6. On the nature of the impersonal SE: case, interpretation and variation (Francisco Ordóñez) -- Chapter 7. Personal SE with unergatives in Romanian (Monica Irimia and Virginia Hill) -- Part III: Voice/little v and below -- Chapter 8. On a class of figure reflexives in Romanian: Ion se spală pe mâini 'John washes his hands' (Alexandra Cornilescu and Alexandru Nicolae) -- Chapter 9. Causative SE: a transitive analysis (Grant Armstrong and Paula Kempchinsky) -- Chapter 10. Light verbs and the syntactic configurations of SE (Alfredo García Pardo) -- Chapter 11. The role of SE and NE in Romance verbs of directed motion. Evidence from Catalan, Italian, Aragonese and Spanish varieties (Anna Pineda) -- Chapter 12. Scalar constraints on anticausative se. The aspectual hypothesis revisited (Margot Vivanco) -- Part IV: A unifying perspective -- Chapter 13. Spanish se as a high and low verbalizer (David Basilico) -- Index.

Intro -- Contents -- Prologue: Trialogue Is the Way - Leonard Grob and John K. Roth -- I. In the Shadow of the Holocaust: Safeguarding the Stranger -- 1. "You Shall Not Murder" : A Foundation for Trialogue? - John K. Roth -- 2. Whom May I Kill? - Zayn Kassam -- 3. "Where Is Your Brother?" : Jewish Teachings on the "Stranger" - David Patterson -- 4. Canopies of Hospitality: Post-Shoah Christian Faith and Making Room for Others - Henry F. Knight -- 5. The Place of Non-Muslims in the Islamic Concept of the "Other" : The Need for Rethinking Islamic Tradition in the Pursuit of Religious Pluralism - Bassam Tibi -- 6. The Jewish Roots of Emmanuel Levinas's Metaphysics of Welcome - Leonard Grob -- II . The "Other" in Scripture and Tradition: Valuing the Stranger -- 7. Encountering the Stranger in Classic Rabbinic Judaism - Peter J. Haas -- 8. Encountering the Stranger: Aspects of Medieval Christianity - Margaret Brearley -- 9. Noah and Others: Pluralism in Ancient and Modern Judaism - Rochelle L. Millen -- 10. Normative Islamic (Qur'anic) Teachings on Pluralism: Reflections on "The People of the Book" - Riffat Hassan -- 11. Reflexivity and Tawallî between Jews, Christians, and Muslims - Bülent Şenay -- 12. Encountering the Other: Enemy or Stranger? - Hubert G. Locke.

"This fresh perspective on crucial questions of history identifies the root metaphors that cultures have used to construct meaning in their world. It offers a glimpse into the minds of a vast range of different peoples: early hunter-gatherers and farmers, ancient Egyptians, traditional Chinese sages, the founders of Christianity, trail-blazers of the Scientific Revolution, and those who constructed our modern consumer society. Taking the reader on an archaeological exploration of the mind, the author, an entrepreneur and sustainability leader, uses recent findings in cognitive science and systems theory to reveal the hidden layers of values that form today's cultural norms. Uprooting the tired cliches of the science-religion debate, he shows how medieval Christian rationalism acted as an incubator for scientific thought, which in turn shaped our modern vision of the conquest of nature. The author probes our current crisis of unsustainability and argues that it is not an inevitable result of human nature, but is culturally driven: a product of particular mental patterns that could conceivably be reshaped. By shining a light on our possible futures, the book foresees a coming struggle between two contrasting views of humanity: one driving to a technological endgame of artificially enhanced humans, the other enabling a sustainable future arising from our intrinsic connectedness with each other and the natural world. This struggle, it concludes, is one in which each of us will play a role through the meaning we choose to forge from the lives we lead"--

In the paper, we will study Olavo de Carvalho's thought, focusing on his position regarding Brazilian and American Black movement in its struggle for reparation in terms of colonialism-slavery-racism. We will argue that his refusal of any reparatory praxis to political-cultural minorities and his position of a non-place for Black-African traditions in the context of Western culture/civilization, as with respect to his defense of the inferiority of Black-African culture-civilization when compared to Jewish-Christian, Greek-Latin and Medieval-Renaissance tradition, is pervaded by a dualist metaphysics with a highly anti-modern and anti-modernizing character, in which the dynamic of streamlining of "human drama about universe and eternity" is constituted (a) by the struggle between natural necessity (Behemont) and individual consciousness (Leviathan), that can only be won by the correlation of divine grace given by Jesus Christ and personal direct and immediate interiorization and intuition by each individual with God; (b) by the refusal of politics, history and intersubjective action as basically materialism and, in this sense, as the sphere of totalitarian political ideologies (to which Enlightnment modernity is the biggest example); and, finally, (d) by the centrality of spiritualism, of intimate and direct relation between God and man, mediated by Revelation, which points to the non-existence, in the Olavo de Carvalho' thought, of objective parameters to rational discussion, interaction and justification - that is the reason of his delegitimation of science, politics, history and macro-structural institutional action, and his appeal to methodological, intuitionist and spiritualist individualism.

Die Entwicklungen bis zum neunten Jahrhundert hatten dazu geführt, dass von den Menschen, die das Reich der Karolinger organisierten und beherrschten, dafür verantwortlich waren, eine Reihe von sozialen, religiösen und politischen Veränderungen herbeizuführen. Das vorliegende Werk widmet sich diesen Transformationen während der ersten Jahrzehnte des neunten Jahrhunderts, als das Reich noch vom Optimismus seiner Oberschicht geprägt war. Dabei wird keine neue große Analyse angeboten, sondern auf der Grundlage der reichlich zum Thema vorhandenen Detailstudien eine neue Interpretation der zeitgenössischen Wahrnehmung von der Verbesserung des eigenen Verhaltens einerseits und der institutionellen Reformen andererseits vorgelegt. Das Buch zeigt das Ausmaß an Reflexion, das die Träger der karolingischen Reformen aufwiesen - immer mit der Leitfrage im Kopf, was einen guten Christen in einem guten, christlichen Reich ausmacht. ; By the early ninth century, taking responsibility for aseries of social, religious and political transformations had become an integral part of running the Carolingian empire. This book takes a fresh look at these transformations during the optimistic first decades of the ninth century. Extrapolating from a series of detailed case studies rather than presenting a new grand narrative, it offers new interpretations of contemporary theories of personal improvement and institutional reforms, and shows the self-awareness of its main instigators as they pondered what it meant to be a good Christian in a good Christian empire.

International audience ; This paper asks the question whether the various divinatory arts, or more specifically the magic arts, constituted part of the scholarly culture that the encyclopaedists of the second third of the thirteenth century intended to disseminate through their compilations (in particular, the Speculum doctrinale et naturale of Vincent of Beauvais, since these form two third of the biggest encyclopaedia of the time). A few years prior to the circulation of the Speculum astronomiae (c. 1255) which lists all astrological works as licit or illicit, this cultural part, although not abundant, is still significant and representative of the culture of the time, for three reasons reflecting three points of view. Firstly Encyclopaedia have as objective the transmission in the form of quotations (excerpta, flores) of any kind of authoritative works useful,be these ancient or modern, written in Latin or translated from Greek or Arabic, theological or philosophical. Secondly, Encyclopaedia perpetuate (through Hugh of Chartres, the Decretum Gratiani or Hugh and Richard of St-Victor, or contemporaneous legislators such as Raymund of Peñaforte), the Canon law judgements concerning former condemned divinatory practices. Thirdly, Aiming to explain the nature and properties of things, Encyclopaedia also convey the concept of "nigromancia" as a "science of [natural] properties", according to scholars connected with Arabic medicine (such as Petrus Alfonsi or Michael Scot). In doing so, they opened the way towards consideration of works that collect "natural" properties – such as collections of Experimenta or astrological/magical virtues of the stones – as works of physics and as such, as having a certain degree of philosophical authority. ; Les différents arts divinatoires, ou plus spécifiquement les arts magiques, faisaient-ils partie de la culture savante que les encyclopédistes du 2e tiers du XIIIe s. ont voulu diffuser à travers leurs compilations ? En particulier, qu'en disent les Specula doctrinale et ...

International audience ; This paper asks the question whether the various divinatory arts, or more specifically the magic arts, constituted part of the scholarly culture that the encyclopaedists of the second third of the thirteenth century intended to disseminate through their compilations (in particular, the Speculum doctrinale et naturale of Vincent of Beauvais, since these form two third of the biggest encyclopaedia of the time). A few years prior to the circulation of the Speculum astronomiae (c. 1255) which lists all astrological works as licit or illicit, this cultural part, although not abundant, is still significant and representative of the culture of the time, for three reasons reflecting three points of view. Firstly Encyclopaedia have as objective the transmission in the form of quotations (excerpta, flores) of any kind of authoritative works useful,be these ancient or modern, written in Latin or translated from Greek or Arabic, theological or philosophical. Secondly, Encyclopaedia perpetuate (through Hugh of Chartres, the Decretum Gratiani or Hugh and Richard of St-Victor, or contemporaneous legislators such as Raymund of Peñaforte), the Canon law judgements concerning former condemned divinatory practices. Thirdly, Aiming to explain the nature and properties of things, Encyclopaedia also convey the concept of "nigromancia" as a "science of [natural] properties", according to scholars connected with Arabic medicine (such as Petrus Alfonsi or Michael Scot). In doing so, they opened the way towards consideration of works that collect "natural" properties – such as collections of Experimenta or astrological/magical virtues of the stones – as works of physics and as such, as having a certain degree of philosophical authority. ; Les différents arts divinatoires, ou plus spécifiquement les arts magiques, faisaient-ils partie de la culture savante que les encyclopédistes du 2e tiers du XIIIe s. ont voulu diffuser à travers leurs compilations ? En particulier, qu'en disent les Specula doctrinale et ...

"This first comprehensive anthology examining Jewish responses to exile from the biblical period to our modern day gathers texts from all genres of Jewish literary creativity to explore how the realities and interpretations of exile have shaped Judaism, Jewish politics, and individual Jewish identity for millennia. Ordered along multiple arcs-from universal to particular, collective to individual, and mythic-symbolic to prosaic everyday living-the chapters present different facets of exile: as human condition, in history and life, in holiday rituals, in language, as penance and atonement, as internalized experience, in relation to the Divine Presence, and more. By illuminating the multidimensional nature of "exile"-political, philosophical, religious, psychological, and mythological-widely divergent evaluations of Jewish life in the Diaspora emerge. The word "exile" and its Hebrew equivalent, galut, evoke darkness, bleakness-and yet the condition offers spiritual renewal and engenders great expressions of Jewish cultural creativity: the Babylonian Talmud, medieval Jewish philosophy, Golden Age poetry, and modern Jewish literature. Exile and the Jews will engage students, academics, and general readers in contemplating immigration, displacement, evolving identity, and more. "--