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Ultimile traduceri. poezii, eseuri, biografii. EDITURA SAGA 2024
The author aims to summarize, analyze, and supplement the knowledge about the Slavic copy of the Byzantine Farmer's Law in Ms. Slav 466 from Hilandar monastery, second quarter of the 15 th century. It has long been in the focus of Serbian philology and history of law. The current observations refer to the following spheres: the relationship between text and manuscript, the axiological significance of precedential texts in culture, the importance of this copy for Byzantine-Slavic interactions in the legal system, the uninterrupted cultural role of Holly Mountain's monasteries for Eastern Christian culture. The Slavic copy of the "Farmer's Law" in Hil. 466 is unique by structure and peculiarities. The manuscript testifies to the only known combination of the Farmer's Law and the Prochiron in the South Slavic tradition. It is hypothesized that this combination was a conscious choice of the compilers of the collection influenced by tendencies in the post-Byzantine tradition. It corresponded to the strong anti-heretical line of the overall manuscript, inherited from the struggles against heresies on Mount Athos in the 14 th century. The manuscript is a typical monastic miscellany. The linguistic nature of the "Farmer's Law" copy reveals its undoubted South-Slavic character, without russification, strongly influenced from the Greek protograph. Copy and translation may probably be of close chronology. Owing to being a precedential text, the Slavonic copy of the "Farmer's Law" in Ms. Slav. 466 holds a special place in the attempts of reconstructing the stages and processes of reception of the Byzantine juridical legacy among South Slavs, of establishing the geographic-areal scope and the cultural itineraries of the spread of this text.
Visages du dharma. Collection Purusartha, 39. Paris: Éditions EHESS, 2023
Does classical Sanskrit dharma represent a homogeneous concept? or rather a heterogeneous concept, a fragmented, broken concept, the product of antagonisms in a domain, or in several contested domains? What is the history of this term starting from the Vedic language, the ancient Prakrit of Aśoka and the Pali of ancient Buddhism? Unlike other Rgvedic terms such as rtá 'cosmic order, justice, truth' and vratá 'observance' which had already obtained well-established special meanings, it turns out that the meaning of dhárman and dharmán remained largely yaugika in the Rigveda:, it remained transparent and comprehensible according to the simple and intuitive grammatical derivation (root plus primary suffix), for dhárman therefore, according to the context, 'act or fact of holding, supporting, maintaining, bearing, supporting, preserving, employing, practicing '. In the Avesta or in the ancient inscriptions of the Persian Empire there could have been a form comparable to dhárman and dharmán in the Rgveda, but no such form is attested there. The Rgvedic period is moreover followed by a long period when the word dhárman did not arouse any special interest. The theory of the Rgveda as a source of an orthogenetic conceptual development on the basis of the Rgvedic word dhárman is therefore entirely untenable. The emergence of specialized concepts and of dharma as a keyword for these concepts did not take place in the Rgveda, but rather in a milieu of ascetics, especially Buddhists. King Aśoka's propaganda then contributed significantly to spreading a specific concept of dharma, to which the 'dharmaśāstric' concept of dharma was a kind of response. This 'dharmaśāstric' concept of dharma is more or less the only one actively used in Patañjali's Vyākaraṇa-Mahābhāṣya, whereas dharma 'property' – part of a kind of response by Vaiśeṣikas and others to the Buddhists’ dharma ‘thing’ – is still almost entirely absent there. Later, in the work of Bhartrhari, the gap between the senses of dharma, a relatively rare ‘dharmaśāstric’ sense and a very frequent dharma ‘property’, is immense. During our study, we have thus been able to identify a concrete semantic transition of the term dharma among grammarians. We see these very divergent concepts which take dharma as their keyword – the traces of a fragmented concept – not only among grammarians who have contributed enormously to philosophical discourse over the centuries, but more widely in the philosophical vocabulary of the time.
Aisthesis, 17 (1): 111-131, 2024
The paper outlines a pluralistic and inclusive understanding of thinking as an aesthetic habit. Taking as a starting point Noë’s recent idea that thinking is a graphical practice (§ 1), I propose a general and interdisciplinary interpretation of thinking as a habitus, which offers an articulation of how verbal and visual thinking unfolds and places emphasis on the entanglement between words and images inside the mind and on technologies of the word and the image outside the mind (§ 2). Then, I claim that such an interpretation can help to address two pressing phenomena of our time: the resurgence of technologies of the image, which questions the “mediatic discrimination” linked to the shared mediatic primacy of the alphabet and printing (§ 3); the vindication of subjectivities who were traditionally marginalized from knowledge practices and representations, which raises the issue of “epistemic injustice” and its undesirable consequences (§ 4).
2023
ChatGPT is an AI-powered conversational model developed by OpenAI, one of the world's leading research organizations in the field of artificial intelligence. This model is built using the transformer architecture, which is a neural network-based approach to natural language processing. The main goal of the ChatGPT model is to generate human-like responses in real-time conversations. This paper aims to provide a comprehensive overview of the ChatGPT model, including its architecture, training process, and applications.
Baberti Dergisi, 2024
دراسة حول تدريس الفقه المقارن في مرحلة البكالوريوس: مقارنة بين الجامعات الأردنية والتركية ملخص تتناول هذه المقالة كيفية تطبيق الفقه المقارن كأسلوب متبع في التعليم الفقهي في الأردن وتركيا، وإلى أي مدى. وفي واقع الأمر فإن نظام التعليم الفقهي في هذين البلدين يختلف عن بعضهما البعض. حيث تختلف أنظمة تعليم الفقه في هاتين الدولتين عن بعضهما البعض، ففي الأردن تنقسم كليات الشريعة بشكل أساسي إلى قسم أصول الدين وقسم أصول الفقه. وفي كليات الإلهيات في تركيا، على عكس الأردن، لا يوجد تخصص خاص بعلم الفقه خلال فترة الدراسة الجامعية. يتم تقديم دروس الفقه بالتفصيل في قسم أصول الفقه، وتدريس هذه الدروس في الغالب بشكل نسبي من خلال النظر إلى المذاهب المختلفة ولا تلتزم بمذهب واحد في الأردن. يعتمد التعليم الفقهي في تركيا في الغالب على المذهب الحنفي. في المقابل، في الأردن، لا توجه الأساتذة الطلاب إلى مذهب معين. في حين أن دورة الفقه المقارن إلزامية في الأردن، فهي ليست إلزامية ولكنها اختيارية في تركيا. هاتين الطريقتين مختلفتين؛ كما أنها ليست متماثلة من حيث نتائجها وتأثيرها على الطلاب. ونتيجة لذلك، تتم في هذه الدراسة مقارنة التعليم الفقهي في هاتين الدولتين من حيث تطبيق الفقه المقارن؛ تم الكشف عن جوانب متشابهة ومختلفة لكلا البلدين. الكلمات المفتاحية: الفقه، الفقه المقارن، المذهب، الأردن، تركيا. Lisans Dönemi Karşılaştırmalı Fıkıh Eğitimi Üzerine Bir Araştırma: Ürdün ve Türkiye Üniversiteleri Arasında Bir Mukayese Öz Bu makalede Ürdün ve Türkiye’de fıkıh eğitiminde takip edilen bir yöntem olarak karşılaştırmalı hukukun nasıl ve ne derecede uygulandığı ele alınmakta ve mukayese edilmektedir. Nitekim bu iki ülkedeki fıkıh eğitim sistemi birbirinden farklıdır. Ürdün’de İlahiyat Fakülteleri temelde usûlü’d-dîn ve usûlü’l-fıkıh bölümlerine ayrılmaktadır. Türkiye’deki İlahiyat Fakültelerinde ise Ürdün’deki gibi lisans döneminde sadece fıkıh ilmine özgü bir ihtisaslaşma söz konusu değildir. Ürdün’de usûlü’l-fıkıh kısmında detaylı bir şekilde fıkıh dersleri verilmekte, bu dersler çoğunlukla farklı mezheplere bakılarak karşılaştırmalı olarak okutulmakta ve tek bir mezhebe bağlı kalınmamaktadır. Türkiye’deki fıkıh eğitimi ise çoğunlukla Hanefî mezhebi merkeze alınarak yapılmaktadır. Buna karşın Ürdün’de hocalar öğrencileri belli bir mezhebe yönlendirerek eğitim vermemektedir. Ürdün’de mukayeseli İslâm hukuku dersi zorunlu iken Türkiye’de zorunlu değil seçmelidir. Bu iki farklı yöntem; sonuçları ve öğrenciler üzerindeki etkileri açısından da aynı değildir. Netice itibariyle bu çalışmada söz konusu iki ülkedeki fıkıh eğitimi karşılaştırmalı hukukun uygulanması açısından mukayese edilmekte; her iki ülkenin benzer ve farklı yönleri ortaya konulmaktadır. Anahtar Kelimeler: Fıkıh, mukayeseli fıkıh, mezhep, Ürdün, Türkiye. A Study on Comparative Fiqh Education at the Undergraduate Level: A Comparison Between the Universities in Jordan and Turkey Abstract In this article, how and to what extent comparative fiqh (Islamic law) is applied as a method followed in fiqh education in Jordan and Turkey is discussed and compared. As a matter of fact, the fiqh education system in these two countries is different. In Jordan, theology faculties are basically divided into the usūl al-din and usūl al-fiqh departments. In the Theology Faculties in Turkey, unlike in Jordan, there is no specialization specific to the science of fiqh during the undergraduate period. In Jordan, fiqh lessons are given in detail in the usūl al-fiqh section, and these lessons are mostly taught comparatively by looking at different madhhabs (sects), which do not adhere to a single madhhab. Fiqh education in Turkey is mostly based on the Hanafī madhhab (sect). On the other hand, in Jordan, teachers do not direct students to a particular madhhab (sect). While comparative Islamic law course is compulsory in Jordan, it is not compulsory but optional in Turkey. These two methods are not the same in terms of their results and impact on students. As a result, in this study, fiqh education in the two countries in question is compared regarding the application of comparative law. Similar and different aspects of both countries are revealed. Keywords: Fiqh, comparative fiqh, madhhab, Jordan, Turkey
Journal of Anthropological Archaeology, 2024
The Columbia-Fraser Plateau of Northwestern North America was inhabited by complex hunter-gatherer populations throughout the Late Holocene. Archaeological studies have typically characterized these peoples as having corporate households and wealth inequality. Ethnographic accounts emphasize the societies of this region as egalitarian communities and pacifist. In this paper we compare radiocarbon dates for semi-subterranean houses with legacy data for skeletal remains with trauma, mesa-top and island habitations, and storage caves to identify patterns in semi-sedentary settlement and conflict. Additionally, analysis of wealth inequality is conducted using legacy data of burials from throughout the Columbia Plateau. The radiocarbon dataset and legacy data can be reconciled with ethnographic patterns using an anarchist theoretical framework, to provide a potential explanation of the historical changes in socioeconomic systems.
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Cihannüma Tarih ve Coğrafya Araştırmaları Dergisi, 2024
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