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1994, Applied Optics
Oriental Mirages. Stereotypes and Identity Creation in the Ancient World
Barbarians and Empire. Greek and Roman Conceptions of the East2024 •
[Last draft version for the introductory chapter to the volume. For referencing, please use the published version, pp. 11-40. By all means write me an email and ask for a PDF of the final chapter.] In the ancient world, art, wisdom and culture originated in the East. The Greeks were strongly influenced by the Achaemenid, Assyrian and Egyptian cultures. The way Romans looked at it, after having conquered Greece they had, in turn, brought civilisation home to the previously rustic Rome, or as Horace put it: Graecia capta ferum victorem cepit et artes intulit agresti Latio (Ep. 2.1.156–157). However, Empire as an institution and power also originated in the Orient, combined with wealth and abundance. What the Greeks and Romans admired and wished to emulate was therefore often to be found in the Orient. When the Greeks grew stronger and first defeated, then subdued the Persians, they began to look down on them and to emphasise the negative aspects of the ‘barbarians’: autocracy, despotism, weakness, effeminacy, decadence, corruption, greed etc. The East was frequently turned into the opposite of all virtues the Greeks and later the Romans strove for. The development of stereotypes about the East during antiquity is clearly connected to the need of creating stronger common Hellenic and Roman identities. However, it would be wrong to believe that there existed anything like a monolithic image of the Orient. The picture of the East developed and changed continuously, and during this process many Eastern peoples were characterised interchangeably through the same motifs. There may thus be a need to define a set of different ‘repertoires’ of stereotypes used in different chronological/cultural contexts, beginning from differences between Greek and Roman strains. This is complicated by the fact that part of the stereotypes tended to turn into literary topoi that were repeated numerous times, often even with close to similar formulations. The free borrowing of the ‘Oriental’ stereotypes in the subsequent tradition, and their application to different societies – sometimes by societies which in themselves were stereotyped as ‘Oriental’ by other groups – points to the inescapable conclusion that ‘Orient’ was and has always been a moving ‘(n)everwhere’, and each society in the Western tradition has been prone to construct their own ‘Orients’ and ‘Orientals’.
Paleo-Hebrew Translation Lessons
Paleo-Hebrew Translation Lesson #1 Genesis 1:12024 •
Paleo-Hebrew is a visionary language. One must "see" the meaning of what is communicated. In translation lesson #1 I demonstrate from Genesis 1:1. Please acquire at least my Paleo-Hebrew chart on this site with additions of O - woman's placenta; and grain of sand and A & X as the solar eclipse paths over the United States on 21 August 2017, 14 October 2023 and 8 April 2024.
2024 •
The comparison that Justin Martyr makes between the Christianity to which he converted and the traditional cults of his time has two sides that make Justin’s religiosity essentially ambiguous. On the one hand, Justin critically attributes the concepts and practices of ancient religiosity to the influence of demons. On the other hand, he wants to justify the universality of the Logos in human history. For this reason, he recognizes, in an appreciative way, certain traces of truth and morality in Greek wisdom, which finds its fullness and fulfillment in Christ, Logos made flesh. In the light of this ambiguous religiosity, one can understand why Justin coins the phrase “Christians before Jesus” as a category for Socrates and others. The driving force behind this operation is certainly confessional and proselytising, but for contemporary dialogue it can stimulate a sincere and passionate exchange with the religious position of one’s interlocutors.
2024 •
Ḥaydar al-Harawī (d. 825/after 1427) was a significant scholar from Khorasan who migrated to the Ottoman lands. A distinguished student of al-Taftazanī, he earned high regard from Mehmed I and received patronage from him. al-Harawī dedicated his commentary on al-Zamakhsharī's al-Kashshāf to Mehmed I with exaggerated expressions of praise and provided significant details about his biography in the introduction of the work. After spending many years in Ottoman lands, al-Harawī established contact with Shahrukh, the son of Timur. He rewrote the introduction of Sharḥ al-Kashshāf and dedicated the work to Shahrukh. This new patronage relationship is evident in the second version of the introduction, where not only the dedication part but also the content was rearranged concerning the new patron's identity. Important biographical details not found in the first version are included in the second version, making it a crucial source for al-Harawī's biography. This article brings the second version of the introduction to light for the first time, constructing al-Harawī's biography by compiling information from both versions. While no specific dates are provided in either version, the duration of al-Harawi's stay in certain cities is mentioned. Gaps in the narrative were filled based on historical events, allowing for accurate dating of approximately forty years of al-Harawī's life, from Sarakhs through Shiraz, Tabriz, Shirvan, Bursa, Edirne, and back to Khorasan. This comprehensive overview sheds light on the relationship between scholars and rulers, the influence of political developments on scholarly life, and the intellectual world of a scholar dedicated to the pursuit of knowledge.
TRAFO – Blog for Transregional Research – Hypotheses
On Cultural Omnivorousness: Reinvention of Anatolian Pop as Turkish Psychedelic2021 •
Axiomatics is the most important basis on which many modern sciences are built. Axioms are causally irreducible first principles which, as such, are considered apodictic or immediately certain and ultimately justified. The scientific primacy and intactness of axioms are clearly based on their formal finality and causal irreducibility, which, as is well known, was bestowed on early modern sciences such as Classical Mechanics through mathematical formalism. Historically, early modern axiomatics was preceded by medieval aporetics. The scientific discourses in the Middle Ages on the phenomenal foundations of the philosophia naturalis, such as space, time, void, place, movement, impetus, gravitation, infinitesimal, etc. proved to be incessant, as the seminal works of Pierre Duhem and Anneliese Maier suggest. Aporetics hardly achieved an epistemological finality within the framework of scholastic natural philosophy, whereas the early modern axiomatics, in the character trait of final justifications within the paradigmatic context of mechanical philosophy, produced the primary principles of the sciences as axioms and thereby historically established the individual scientific disciplines. My paper is premised on the fundamental assumption that the mathematical-formal axiomatics of the early modernity was necessarily based on axiomatic-structural intuitions. The epistemological non-finality of medieval-scholastic aporetics necessitated the emergence of axiomatics of the mathematical and material sciences in the early modern period, in which the historically incessant or persistent phenomenal aporias were transformed into causally irreducible and, as such, epistemically final axioms. This has led to the problem of sufficient, final and definitive epistemic access in axiomatics which can be described as the problem of epistemological referentiality, in which the epistemic reference suggests the cognitive access directed and aimed at an object of knowledge. While axiomatics presupposes the consummation of the epistemic-referential access, aporetics shows its incompleteness, or even infinity. The axiomatic-structural intuition, from which alone the mathematical-formal finality of the axioms can arise, also has the potential to get access to the axiomatically hidden or buried phenomenal aporias and to revive them historically. The paper will focus on the systematic development of the idea of structural intuition, that Martin Kemp had introduced into the scientific discourse in late 90s and has been developing since then, into an epistemological principle of axiomatic-structural intuition as evidenced in the advent of early modern sciences.
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Acta Paedagogica Vilnensia
Vertybių ugdymo teoriniai ir praktiniai aspektai2016 •
Jurdimas (Jurnal Pengabdian Kepada Masyarakat) Royal
Pengembangan UMKM Melalui Pelatihan Pembukuan Sederhana Dan Pengendalian Intern Di Desa Sorean2022 •
Frontiers in Molecular Biosciences
Metabolomic analysis reveals a differential adaptation process of the larval stages of Anisakis simplex to the host environment2023 •
2014 •
2018 •
Developmental Biology
The ultrastructure of embryonic myocardial blood vessels1971 •
Teka Komisji Prawniczej PAN Oddział w Lublinie
Crimes Against Peace, Humanity and War Crimes as Offences of Terrorist Character under Article 115(20) of Polish Criminal Code2023 •