program conf Ottoman Archaeology A5.pdf

This work examines the work of American Rabbi and thinker Irving (Yitz) Greenberg. The paper advances three central arguments. 1. The first argument contends that Greenberg’s post-Holocaust thought procures a unique position in the environ of Holocaust theology. The novelty of Greenberg position is reflected in its resistance to easy categorisation. Its postmodern motifs and radical anti-theodic rhetoric are an anomaly for an orthodox thinker. Greenberg’s moment faith and voluntary covenant (hereafter: VC) reflect a postmodern tendency towards deconstructing absolutes whilst his emphasis on tzelem Elokim and the ethics of power reflect a more melioristic and pragmatic influence. We argue that the cogent postmodern motifs that dictate his immediate response of rupture and disillusionment are eventually tempered by the subterranean influence of American progressivism and the ideas of classic American pragmatism. This facilitates the emergence of a post-Holocaust theology that at an early stage elicits postmodern and pragmatic themes in assessing the theological impact of the event. 2. The second argument of this paper is that despite scholars and Greenberg himself denoting his current Jewish theology as postmodern, it is in instead analogous with classic American pragmatism, sharing ideas and themes of its early protagonists such as Pierce, James and Dewey. Greenberg is indeed a religious pluralist, and this is a cardinal tenant of his thought and one of the central corollaries to his post-holocaust theology but this fact is not contingent on his thought being postmodern as he often intuits. Some core ideas of pragmatism – fallibilism (the idea that absolute knowledge about anything is impossible and that any belief or truth must be processed by humans and may be mistaken), anti-foundationalism (or as we argue tempered anti-foundationalism is the idea that there is no absolute metaphysical certainty about reality or no certain foundation for abstract truth statements other than what works on the ground), and meliorism (the idea that progress is possible through human effort) are appropriated by Greenberg in his ‘postmodern’ religious theology. 3. The final argument of this paper marries the latter two claims by maintaining an inextricable link between Greenberg’s early post-Holocaust thought and his later postmodern theology. Our contention is that Greenberg’s post-Holocaust thought had a direct and unequivocal effect on his subsequent ‘postmodern/pragmatist’ Jewish covenantal theology. The anti-structuralist postmodern tendencies inherent in his thought find expression in the paradigm of shattering and moment faith. Pragmatic trends including meliorism, fallibilism, and pluralism form the basis from which epistemological and ontological shattering consonant with classic postmodernism can be integrated and reformulated into pre-existing religious structures and motifs rendering a more pragmatist Jewish theology. Chapter 1 outlines second-generation constructs and schema that are used to assess first generation theologians. It raises the question of Greenberg’s position and placement within the existing structures and questions whether Greenberg’s contribution is given enough credit. Chapter 2 addresses first generation Holocaust theologians with particular emphasis on the American purview situating Greenberg and illustrating the novelty of his thought. Chapter 3 proceeds to unpack Greenberg’s post-Holocaust thought addressing its central themes and ideas with special emphasis given to both the extant and overt postmodern and pragmatic motifs. Chapter 4 moves to the second section of the paper addressing Greenberg’s postmodern thought and begins by analysing the origins, definitions and working principles of both pragmatism neo-pragmatism and postmodernism as a means of contextualising Greenberg’s thought within the framework of these groupings. Chapter 5 provides historical and sociological contextualisation to the abstract definitive as set out in chapter 4 emphasising the way in which the idiosyncratic experience of war shaped both philosophical schools of thought and by corollary explore Greenberg’s personal experience and the way it dictates his philosophic response. Chapter 6 and 7 will venture the main contention of the section that Greenberg’s later theology is analogous to classic American pragmatism rather than classic postmodernism. In order to verify this it will explore central themes of Greenberg contemporary theology highlighting the postmodern and then pragmatic motifs. It argues that the thought of classic pragmatist’s such as James and Dewey was imbibed by Greenberg in his early intellectual life and in a very real sense ‘saves’ his post-Holocaust and postmodern theology from the resultant nihilism, relativism and demise traditionally associated with continental postmodernism. Chapter 8 advances to the third section of this paper where an exploration of its final contention is undertaken. The axiomatic relationship between his post-Holocaust and postmodern thought is explicated through an analysis of the three central pillars of his thought, tzelem Elokim, triumph of life and covenant. In exploring each component it becomes clear how Greenberg’s thought morphs both postmodern and pragmatic themes eliciting a constructive yet pluralist Jewish theology that is coloured, though not paralysed by post-Holocaust rupture. In the conclusion I summarise the arguments proffered throughout the paper highlighting its main claims allied to the novelty of Greenberg’s post-holocaust thought and the contention that he is a pragmatist rather than a postmodern Jewish theologian. In addition attention is drawn to other important contributions Greenberg has made such as his understated influence on Emil Fackenheim and Wiesel which indubitably influenced the genre at a larger level. This extensive analysis is the first of its kind to offer a study that focuses on both elements of Greenberg’s theological edifice proffering a substantive nexus underpinning their theological constructs. It’s far-reaching conclusions suggest that Greenberg current thought cannot be divorced from his early post-Holocaust thought, and that equally his post-Holocaust thought cannot be understood outside his proclivity towards postmodern/pragmatic trends which lend it a novelty in that particular oeuvre. Finally, and perhaps most profoundly, Greenberg’s journey, his sudden exposure to the horrors of the Holocaust, the rupture elicited from the encounter, the theological shattering and the search for religious meaning and reconstruction in a post-Holocaust/ postmodern era is a journey mirrored by American Jewry writ large. His own personal experience tempered by the two central historical events of the holocaust and the modern state, his subsequent philosophical renderings, his wrestling with orthodoxy’s stricture, dogma’s and monolithic faith as well as his interfaith and intrafaith activism stood and continues to stand as a mirror into which American orthodoxy must reflect on if it is to offer an authentic expression of judaism for the future.

What is singular and what is plural in Baltic art histories? Which questions are raised and how are they solved by art historians? What kind of re-and preferences do art histories make? What are the roles that art histories assume in inter-and cross-disciplinary projects, networks, and everyday realities? What voices do Baltic art histories have locally, regionally, and globally? (Or are they reserved to observing and listening?) How do art histories respond to or shape research policies? What are professional and civic priorities of art historians? These and similar questions usually addressed during breaks of scholarly conferences and sometimes noted in assessments drafts, call for in-depth discussion with an aim at identifying disciplinary roles, bonds, outputs, challenges, expectations, and potentials. Taking this inside-out format, the conference focuses on Baltic art histories as practised and reflected by art historians and invites submissions for 20-minute papers from doctoral students, scholars, curators, academics and researchers. In addition to thematic panels, the conference will hold two round table discussions dedicated to current situation and perspectives of art history.

Del 2 de desembre de 2009 a l’11 d’abril de 2010 va tenir lloc al Museu Nacional d’Art de Catalunya l’exposició Convidats d’Honor. Exposició commemorativa del 75è aniversari del MNAC, comissariada per Cristina Mendoza i Maria Teresa Ocaña, subdirectora de col·leccions i directora del MNAC, respectivament. A la mostra es van aplegar una setantena d’obres mestres de l’art català, entre les quals hi havia dues peces que procedien del Museu Episcopal de Vic: Escenes de la vida de Sant Bernat i Frontal de Crist i els Evangelistes.From the 2nd of December 2009 to the 11th of April 2010 took place at the Museu Nacional d’Art de Catalunya the exhibition Convidats d’Honor. Exposició commemorativa del 75è aniversari del MNAC, curated by Cristina Mendoza and Maria Teresa Ocaña, assistant director and director of MNAC, respectively. In this exhibition were showed about seventy works of Catalan art, between which there was two pieces that were coming from the Museu Episcopal de Vic: Escenes de l...

Plotinus uses the term 'harmony' (harmonia) in various passages of the Enneads: particularly in relation to intelligible beauty and music melody (I.3.1; I.6.3.28-29; I.9.7; II.9.40.16; V.9.11.10-11; VI.6.16.43-44; VI.7.6.3-5); the constitution of the perceptible bodies (IV.2.1; IV.3.24.19-20); the early Pythagorean doctrine of soul's harmony (IV.7.84); the universal harmony of the heavenly sphere in relation to cosmic sympathy and the harmonious concordance of opposites (II.3.12.32; III.2.15-17; IV.4.8.57, 35.12 and 41.6); and the correlation between virtue and harmony (III.6.2.1-22). In modern scholarship, Pythagorean and Platonic elements of Plotinus' theory of harmonia have been discussed in relation to music harmony. However, scant attention has been paid in other philosophical origins of the concept of harmony in the Enneads as well as its relation to a virtue ethics perspective. Considering the above, the aim of this paper is twofold: firstly, to explore Plotinus' concept of harmony in terms of Heraclitus' theory of opposites and, secondly, to compare Plotinus' account of virtue and harmony in Ennead III.6 to his virtue ethics in Ennead I.2. It is suggested that Plotinus' concept of harmonia is not only found in music harmony but also to the harmonious concordance of the soul's opposite tensions and the virtue of justice as a harmonious coordination of the different parts of the soul.

The implementation of sustainable design practices, building materials and energy efficient products offers benefits to building owners and occupants. An energy efficient and sustainable building can reduce operation and maintenance costs, conserve energy, and improve occupant health. Maintenance and improvements extend the life of building materials, reducing the need for future replacement, thereby saving the need for fabrication and installation of new materials and needless additions to local landfills. Continued use of existing building stock has two primary benefits: 1) retaining the embodied energy of the existing construction, and 2) promoting healthier and stronger communities due to continuity of cultural identity. Property owners need practical, reliable, and accurate information in an accessible format to understand the benefits of employing sustainable products and practices while renovating or retrofitting their existing and affordable homes. Historic homes in particul...

DNA strand-breaks (SBs) with non-ligatable ends are generated by ionizing radiation, oxidative stress, various chemotherapeutic agents, and also as base excision repair (BER) intermediates. Several neurological diseases have already been identified as being due to a deficiency in DNA end-processing activities. Two common dirty ends, 3'-P and 5'-OH, are processed by mammalian polynucleotide kinase 3'-phosphatase (PNKP), a bifunctional enzyme with 3'-phosphatase and…

留信网认证毕业证书 收费购买（布鲁内尔大学毕业证成绩单硕士学历）微信176555708代办Brunel学历认证留信网伪造布鲁内尔大学学位证书精仿布鲁内尔大学本科/硕士文凭证书补办布鲁内尔大学 diplomaoffer,Transcript购买布鲁内尔大学毕业证成绩单购买Brunel假毕业证学位证书购买伪造布鲁内尔大学文凭证书学位证书,专业办理雅思、托福成绩单，学生ID卡，在读证明，海外各大学offer录取通知书，毕业证书，成绩单，文凭等材料:1:1完美还原毕业证、offer录取通知书、学生卡等各种在读或毕业材料的防伪工艺（包括 烫金、烫银、钢印、底纹、凹凸版、水印、防伪光标、热敏防伪、文字图案浮雕，激光镭射，紫外荧光，温感光标）学校原版上有的工艺我们一样不会少，不论是老版本还是最新版本，都能保证最高程度还原，力争完美以求让所有同学都能享受到完美的品质服务。 【实体公司】办布鲁内尔大学布鲁内尔大学毕业证录取书学历认证学位证文凭认证办留信网认证办留服认证办教育部认证（网上可查实体公司专业可靠） — — — 留学归国服务中心 — — - 【主营项目】 一.布鲁内尔大学毕业证成绩单使馆认证教育部认证成绩单等！ 二.真实使馆公证(即留学回国人员证明,不成功不收费) 三.真实教育部学历学位认证（教育部存档！教育部留服网站永久可查） 四.办理各国各大学文凭(一对一专业服务,可全程监控跟踪进度) 国外毕业证学位证成绩单办理流程： 1客户提供布鲁内尔大学布鲁内尔大学毕业证录取书办理信息：姓名生日专业学位毕业时间等（如信息不确定可以咨询顾问：我们有专业老师帮你查询）； 2开始安排制作毕业证成绩单电子图； 3毕业证成绩单电子版做好以后发送给您确认； 4毕业证成绩单电子版您确认信息无误之后安排制作成品； 5成品做好拍照或者视频给您确认； 6快递给客户（国内顺丰国外DHLUPS等快读邮寄）。 专业服务请勿犹豫联系我！本公司是留学创业和海归创业者们的桥梁。一次办理终生受用一步到位高效服务。详情请在线咨询办理,欢迎有诚意办理的客户咨询!洽谈。 招聘代理：本公司诚聘英国加拿大澳洲新西兰美国法国德国新加坡各地代理人员如果你有业余时间有兴趣就请联系我们咨询顾问：+微信:176555708

This paper takes as a starting point "food consumption prescriptions", or guidelines on what and how one should eat when it comes to "healthy and sustainable diets". Through qualitative research in Switzerland, involving discourse analysis, observations, in-depth interviews, and focus groups, we set out to uncover the more dominant prescriptions put forward by a variety of actors, how consumers represent these prescriptions, as well as overlaps and tensions between them. The notion of a "balanced meal" is the more prominent prescription, along with the idea that food and eating should be "pleasurable". Guidelines towards eating local and seasonal products overlap with organic and natural food consumption, while prescriptions to eat less meat of higher quality are in tension with prescriptions around vegetarian and vegan diets. We then consider how prescriptions play out in daily life, as both a resource and obstacle towards the establishment o...