Judeo-Christianity

Borrowed from a psychological theory, the principle of ‘separation-individuation’ refers to a developmental phase in which a subject develops sense of differentiation from her past or present origins and sense of autonomous selfhood and independency. The article suggests viewing the typology of anomist and legalist religions not as a consistent phenomenology but rather in relation to the above principle and the need to differentiate and create a religious self-identification.

This paper is an interpretive history and analysis of why the idea of the first Superman was popular in the United States in the first few decades of the turn of the twentieth century. It was well known at the time the idea of Superman came from the German Philosopher Fredrick Nietzsche. The central question to be addressed is why the first Superman flourished and was a success. There is very little contemporary historiography on this topic. However, a large body of primary sources exist. There is also a large body of secondary sources that were close to the period. By examination of these sources, the first Superman can be explained within its historical context: Modernity, popular culture, and the eugenic movement. These three factors help explain why the first Superman flourished in America – and why the idea could not have succeeded at any other period in United States history.

Pierwszy wiek po Chrystusie jest bardzo ważnym okresem
dla kształtowania się judaizmu rabinicznego i chrześcijaństwa. Bowiem
w tym czasie doszło do rozejścia się dróg Kościoła i Synagogi. Proces ten był długotrwały i naznaczony licznymi konfliktami. Przede wszystkim tym, co różniło obie religie, było odmienne rozumienie głównych filarów judaizmu Drugiej Świątyni, takich jak: monoteizm, Prawo, świątynia, wybranie i przymierze. Jednak należy podkreślić, że w centrum sporu znajdowała się osoba Jezusa jako obiecanego Mesjasza i Syna Bożego. To właśnie wiara w Niego stała się powodem ostatecznego rozdziału.

Le mystère  d’Israël  n’a pas été […] pour Jacques Maritain un objet de réflexion parmi d’autres, un chapitre de morale humanitaire, de philosophie politique ou de théologie de l’Église. Israël, le Judaïsme, le peuple juif, se situent au cœur même de sa vision du monde, de l’homme, du dessein  de Dieu sur l’Église […]  Le mystère  d’Israël et son affleurement dans le destin  juif ont été au cœur de sa réflexion philosophique et théologique, au  creux  de  son  angoisse  de chrétien, au centre de son inlassable combat pour la vérité et la justice. » Cette réflexion de Marcel Dubois op. résume ce  que cet article veut explorer. Sa pensée de Maritain sur les juifs a été homogène durant toute sa carrière. A peine renie-t-il certains aspect de ses premières conférences alors qu'il était encore sous la tentation des idées de l'Action française. Bien que ne donnant pas vraiment sa place au judaïsme contemporain en tant que religion, il attribue en revanche au peuple d'Israël une fonction active et positive dans le dessein de Dieu dans le temps de l'Eglise.

Summary: The present study of the second creation story, Gen 2,4b- 3,24, focuses on the divine prohibition in 2,16f and the declarations to the snake, to the wife and to Adam in 3,14-19 and attempts to interpret these verses in the context of the narrative. Because Yhwh Elohim only completes his creation activity in 3,21 with the creation of the humans’ clothes, the two divine announcements in 2,16f and 3,14-19 belong to the creation phase. For the time beyond the garden of Eden, the divine prohibition in 2,16f no longer has any importance, yet it still remains a narrative prerequisite for the unfolding of the curse in 3,14-19, that in turn concretely describes the reality of creation after the transgression of the divine prohibition. The theological narrative Gen 2,4b-3,24 seems to disclose the deep structure of creation that is not only due to divine, but also to human action. Therefore, it also serves as a bridge to and as a preparation for the historical narrative that follows after the creation phase.

‘Unresolved dissonances between the characters and dispositions of the parents
continue to reverberate in the nature of the child and make up the history of its inner
sufferings.’ Friedrich Nietzsche discerned in the 19th century that children suffered,
had suffered and will suffer under the transferred inner conflicts of their parents. In a
minor way, his statement prefigures Elizabeth Young-Bruehl’s realization of childism.
Young-Bruehl expanded on a term which discloses prejudice against children; and ‘a
prejudice is a developmental problem played out projectively in the world, among
people.’ Compendiously, adults project their problems on to children. Childism,
prejudice against children, permeates societies, families and individuals and shapes the
ideological filter through which one approaches children. This ideological filter changes
across societies, families and individuals, which implies a malleability of the concept of
the child and by association, the adult. For instance, the narrator of J. D. Salinger’s novel
The Catcher in the Rye provides a singularly idealized depiction of children. This essay
posits the adolescent Holden Caulfield as both the victim and perpetrator of childism,
torn between an existence as an oppressed child and an oppressing adult. It will discuss
whether Holden, in his spiritual endeavor to protect children from harm, breaks or
perpetuates the cycle of childism. It asserts that Holden’s adventure is imbued with
childism but suggests that the protagonist might break free of his prejudice.
Finally, a new perspective on how to complicate the figure of the child will be offered.
Children are identified with the potential to fulfill the role of God. This is exemplified by
Holden’s judgement of his brother Allie.

To say that the topic of whether the teachings of the Buddha constitute what the World considers to be religion, is a hotly debated one, but it shouldn’t be. This paper seeks to reveal that the actual teachings of the Buddha are the very antithesis of the worldview concept of religion.

This paper examines whether or not the claim that Buddha’s teachings and Buddhism is in fact a “religion.” Rather than use the word “Buddhism,” a word that the World equates with “religion,” supposedly created by the historical Buddha, I use the word Buddha-ism, as I believe this word reflects the difference between what the
Buddha actually taught and what humans have created. In this paper, great care is taken to present explanations that are based on existing comparative data; data that doesn’t rest on dogmatic religious traditionalism.

A comparative study of the Buddha’s teachings from an etymological, philological, epistemological, linguistic, and pragmatic approach reveals that: Of the various types of philosophical methodologies created by humankind, it is only the linguistic, epistemological and perhaps pragmatic philosophies that appear to reflect the concepts of what it was the Buddha actually taught. Religion or not religion: This paper examines why some so-called Buddhist lay persons, monks, nuns, non-sectarians, and secularists should righteously defend any position at all

Las raíces del cristianismo se hunden en el judaísmo en el que nació y del que nunca supo ni quiso renunciar. Esta circunstancia resulta particularmente incómoda a los teólogos cristianos que intentan hacer compatible al violento Yahveh de los textos judíos con el Dios bondadoso de los evangelios.
Y este esfuerzo doctrinal trasciende a las manifestaciones artísticas para tratar de convencer a los fieles de la coherencia entre Testamentos, y que todas las escenas evangélicas están anunciadas o prefiguradas en la Biblia hebrea.
Otro tema que trataremos, aunque no tuvo mayor repercusión en el arte, es la evolución del profetismo desde la época judaica hasta el cristianismo actual.

Fritz Poppenberg a German filmaker made a DVD from this article ( https://www.dreilindenfilm.de/produkt/der-name-gottes/)  which is available for free on youtube https://www.youtube.com/watch?v=LjpGXSyIqTc

The understanding of God's name YHWH is so controversial that it is eventually the controversy of controversies, or the ultimate controversy. Indeed, why most of competent Hebrew scholars propagate patently false explanations about God's name? Why do the Jews refuse to read God's name as it is written and read Adonay "my Lord" (a plural of majesty) instead of it? Why God's name is usually punctuated e,â (shewa, qamats) by the Masoretes what makes its reading impossible, because the 4 consonants of the name YHWH must have at least 3 vowels (long or short) to be read, like the words ’aDoNâY and ’eLoHîM "God" (a plural of majesty), which have 4 consonants and 3 vowels? At last, why the obvious reading "Yehowah", according to theophoric names, which all begin by Yehô-, without exception, is so despised, and why the simple biblical meaning, "He will be" from Exodus 3:14, is rejected.

La 'Historia de la Salvación' es una fuente judeocristiana muy antigua que fue interpolada en las Recognitiones, una novela cristiana atribuida a Clemente de Roma. Consiste en una síntesis revisionista de la Historia bíblica desde la Creación hasta los primeros momentos de la expansión del cristianismo en el Imperio Romano. Se trata de un género común en el siglo I, pero frente a las Antigüedades Judaicas de Flavio Josefo y al anónimo Libro de los Jubileos, que siguen el judaísmo ortodoxo. esta Historia nos muestra el punto de vista de la secta judeocristiana, la de los partidarios de Santiago, el hermano de Jesús, y de Simeón ben Cleofás, su primo. En esta fuente Jesús no es considerado el Hijo de Dios, sino el Profeta de la Verdad. Además, a su muerte no aparece el episodio de la resurrección.

Originally a Masters of Divinity Thesis for which the author was awarded Honors in Church History, this book traces the development of Jewish Christianity from its beginnings in the earliest Christian communities through its apparent disappearance in the fourth or fifth century. The author’s thesis is that within the diversity which characterized the Jewish Christianity of the early Church, there existed at least one Jewish Christian sect whose theology stood within the acceptable boundaries of orthodoxy of the greater Church, that this sect existed through at least the fifth century, at which point it was declared heretical by the Church Fathers and eventually died out despite the fact that it remained within the bounds of orthodoxy and considered itself a part of the greater Church.  The thesis also suggests that the increasing antipathy of the Church toward Jewish Christianity was the result of a variety of interrelated influences operating over several centuries. Some of these influences included the changing demographics of the Church and the accompanying clash of cultures; the increasing isolation of Jewish Christianity from the predominantly Gentile Church; power struggles between competing Christian communities in Palestine, as well as Rome’s interest in asserting its primacy; theological and pastoral concerns, which were well-intentioned but which resulted in increasingly narrow views of orthodoxy and orthopraxis; as well as outright anti-Jewish feelings.

What are the sources of the practice of holidays in Judaism, Christianity and in the Messianic Jewish movement? This article outlines their origins in Biblical times and in Second Temple Judaism, and shows why and how there was a parting of the ways. Biblical holidays were practiced and interpreted differently in Christianity. Messianic Jews today are heir to both of these traditions. It is often claimed that they 'rectify' the erroneous decisions of church councils with respect to the feasts of Israel and 'return' to the biblical roots of original Judeo-Christianity. But historically speaking, they stand at the receiving end of the religious practices of both the Church and the Synagogue.

A look into the Judeo-Dravidian origins of the native Malankara Nasrani Christians, otherwise known as St. Thomas Christians of Malabar.

Probably Malankara Nazranies(St.Thomas Christians for the western world ) have long been wrongly identified by Christendom.B ut thanks to new researches and evidence based on scientific methodology followed in modern historiography ,we are on the right track in identifying one of the oldest Christians(probably more suitable term is Religion of Yeshu or Followers of Yeshu) of the world.

Syriac Christianity always quarreled to take custodianship of Malankara Nazranies, especially Nestorians and Syriac Orthodox. Colonialist churches like Roman Catholics were later day entrant to this race. Unfortunately far away from the Roman or Persian empire, Malankara Nazranies kept their identity and heritage entirely different and intact from these colonial /subjugating churches of the western world.

Though much damage has been done by these colonizers, Malankara Nazranies are on their path to identify their self-respect and original history.

This is one of the articles describing( though peripherally ) the subject well for initial reading.

Why were the Biblical Holidays received differently in post Second Temple Judaism and in Christianity? How did they further develop their different liturgical calendars in relation to the Biblical calendar? And how does the recent development of Messianic Jewish Holiday practice fit in this picture?

While the traditional vowels of YHWH are dummy vowels (as per almost universal consensus among Hebrew scholars), "Yehowah" has regained popularity in recent years as the alleged true pronunciation. The paper gives evidence against the erroneous notion.

Abstract for The Mythological Dimensions of Neil Gaiman
Kitsune Books
April 20, 2012

Author
Lynn Gelfand

Title of essay
“The End of the World as We Know It: Neil Gaiman and the Future of Mythology”

A story about a struggle between old and new deities is not particularly modern. Many of our oldest religious texts and mythic traditions address this theme. Neil Gaiman’s American Gods, however, depicts not simply a battle between old gods and new gods in a fight for survival. It demonstrates that if the pace of technology continues to accelerate at an exponential rate, old gods are not the only ones threatened; new and powerful gods can become obsolete within a matter of decades rather than centuries. American Gods aligns neatly with the theories of American inventor and author Ray Kurzweil who has argued that at the current rate of technological development, the next 100 years of human achievement will be the equivalent of 10,000 years of progress. If myths define and support a culture, as Gaiman’s body of work suggests, what happens when a culture evolves so rapidly and continuously that a multitude of traditional myths are in danger of being rendered irrelevant almost overnight, while newer myths are overturned long before they can take root? In a globally connected world that is subject to an ever increasing rate of change, will the very notion of myth itself become obsolete? An examination of Gaiman’s Sandman comic book series, his short stories (“Nicholas Was…,” “Sunbird,” “A Study in Emerald,” and “Goliath”) and his novel American Gods, in conjunction with Kurzweil’s theories, offers some provocative answers regarding the fluid nature of myth and its role in a world driven by technological change.

Until the second half of the seventeenth century, Jewish-Christianity at the margins of the Sephardic congregations of Amsterdam’s Golden Age did not articulate itself as a conscious forging of bridges between two clearly distinct religions. Instead, it was a counterculture of Iberian conversos and Dutch Gentiles who resisted or ignored the confessionalization of Amsterdam’s Iberian converso community and Christian churches. This essay analyzes several expressions of this Jewish-Christian counterculture against the background of the Confessional Age, namely inclusivist soteriologies, Jewish-Christian marital and other social relations, conversions of insufficiently confessionalized ‘New Jews’ back to Christianity, and Gentile converts to Judaism who failed to adopt a Jewish exclusivist rejection of Christianity.

The Letter to the Philippians is the sole surviving work of the early Christian bishop and martyr, Polycarp of Smyrna. Ever since the 17 th century, scholars have contested the authenticity and unity of the letter without reaching a settlement. However, new linguistic evidence allows for a reassessment of the controversy. The future participle πρεσβεύσοντα at Pol. Phil. XIII.1 is one of a mere four occurrences of FPs in the entire corpus of the Apostolic Fathers, and the use of the FP is exceedingly rare among low-register Judeo-Christian texts in general. The statistical analysis over a wide range of Ancient Greek literary texts conducted in this paper lends support to the conclusion that Pol. Phil. is a uniform text with a spurious interpolation in the form of the bulk of chapter XIII.

Mucho se ha hablado y publicado acerca del cainismo español, pero muy poco es lo que se ha profundizado en las raíces de tal evocación. Esta idea es, básicamente, el motor de este ensayo: rastrear la sombra del fratricida bíblico, proyectada en nuestra historia más temprana.
Planteado así el arranque, caí bien pronto en la cuenta de que el resultado de mis investigaciones podía servir, además, para abordar un espacio poco explorado o inexistente en la literatura interpretativa sobre la Biblia. Se echaba en falta un texto, accesible a un público muy amplio, que destacara el valor literario e ideológico de la Biblia, sobre todo de la Biblia hebrea, cuyo peso, tal y como se sustenta en este libro, ha sido tan grande en la narrativa histórica hispana.
El ensayo se divide en dos partes: la primera aborda los diferentes rostros del fratricida, así como la trayectoria literaria de la figura de Caín dentro de la literatura bíblica, canónica y apócrifa. El recuerdo de este personaje sirve como excusa y como guía para apreciar el virtuosismo de obras maestras de la literatura antigua como Génesis o el Libro de Samuel; en siguientes capítulos ilumina igualmente la suerte de transformaciones que, en lo religioso y en lo literario, experimentó la literatura bíblica a través de los siglos. En la segunda parte abordamos la sombra oblicua de esa personificación del fratricidio por excelencia que es Caín; muy especialmente en las narraciones de la historia de España. Desde Isidoro de Sevilla (descendiente directo de la tradición adversus iudaeos de la patrística latina) hasta apologetas como Ximénez de Rada o López de Ayala, la tradición cronística hispana aprovechó aquella temprana sombra de Caín para armar narrativas con la capacidad de avalar el desprecio a otras comunidades religiosas o explicar fratricidios con el apoyo de las Escrituras.

Francisco Peña Fernández es profesor titular de la Universidad de British Columbia en Canadá donde dirige el programa de World Literatures and Intercultural Communications e imparte cursos de mitología comparada, literatura bíblica e historia de las religiones. Sus ámbitos de investigación son la literatura bíblica -canónica y apócrifa-, las relaciones culturales, religiosas y políticas entre el cristianismo medieval y el judaísmo y el fenómeno del anti-judaísmo cristiano. En la actualidad dirige un proyecto interdisciplinar de investigación (The Confluence of Religious Cultures in Medieval Historiography: A Digital Humanities Project) financiado por el Consejo de Investigación de Ciencias Sociales y Humanidades de Canadá (SSHRC)

Eusèbe de Césarée cite dans son Histoire ecclésiastique (III, 20) un extrait des Mémoires (Ὑπομνήματα) d’Hégésippe relatant la comparution devant l’empereur Domitien de deux hommes présentés comme les petits-fils de Jude, le frère du Seigneur. L’intention apologétique de ce passage est évidente. Hégésippe utilise ce récit traditionnel provenant des milieux nazoréens pour montrer d’une part, que l’hérésie a toujours constitué une force d’opposition à l’orthodoxie et que, d’autre part, la foi chrétienne n’a jamais été une menace pour l’empire romain. Cela ne signifie pas pour autant que ce récit soit entièrement dénué de valeur historique. Les divers éléments du texte (l’identité des deux frères, leur propriété agricole, l’accusation et la dénonciation dont ils furent victimes, leur comparution devant l’autorité romaine), une fois dégagés de l’intention de l’auteur, révèlent leur consistance historique. Cet extrait des Mémoires témoigne non seulement de l’autorité que les membres de la famille de Jésus exerçaient sur les communautés nazoréennes, mais aussi de la perception que les Romains et la population judéenne avaient de l’espérance messianique professée par les nazoréens.

Вторая заповедь определила отношение к образам в aвраамиче-ской традиции. Во всех религиях признавалось невозможным изображение Бога-Яхве, Бога-Отца, Аллаха, невидимого и не-постижимого. Но при этом существовала потребность в визуали-зации образа Божия, не совпадающей с фигуративным «идолообраз-ным» изображением. Таким иконическим образом-посредником было для иудеев сияющее облако, которое именовалось «славой Господней». В статье прослеживается эволюция образа сияющего облака и его формы в византийской традиции. Показано, что непрерывно меняющееся иудейское сияющее облако-кавод, прямо наследующий ему христианский образ славы-докса и византийские представления о храме как иконе вращающегося света образуют единое духовное и художественное явление.

L’approfondissement de la connaissance mutuelle entre chrétiens et Juifs se poursuit de manière régulière — on peut même dire spectaculaire —, surtout dans le monde anglo-saxon. En témoigne la littérature technique — spécialement théologique — extrêmement abondante, voire pléthorique, dont la maîtrise excède déjà nettement les capacités d’un chercheur isolé. Des institutions d’enseignement ont été créées, soit dans le cadre institutionnel de l’Église, soit à l’échelon universitaire (nombreuses chaires spécialisées)  . En témoigne également la multiplication des ouvrages et articles de chercheurs juifs et israéliens, consacrés au christianisme  .
Le Communiqué de presse qui suit (11 mars 2004) illustre, s’il en était besoin, même si c’est de manière ponctuelle, la vitalité et le sérieux de ce dialogue, à l’échelon institutionnel religieux :
Des cardinaux, évêques et prêtres français viennent de participer à plusieurs rencontres, à l’initiative du Congrès juif mondial (CJM), entre les courants orthodoxes du judaïsme et la hiérarchie catholique. Une délégation de neuf évêques français, conduite par le cardinal Jean-Marie Lustiger, archevêque de Paris, est rentrée, samedi [6 mars], de New York, où elle a rencontré des représentants de l’orthodoxie juive pour des échanges sur le thème « tradition et modernité ». Cette visite de six jours intervient après une rencontre à New York de cardinaux du monde entier et de représentants du judaïsme orthodoxe, les 19 et 20 janvier [2004], sur le thème : « Quel est le premier des commandements ? » […] Ces rencontres d’une « grande richesse » témoignent de la volonté du judaïsme orthodoxe et ultra-orthodoxe, particulièrement vivant aux Etats-Unis, « d’entrer dans une nouvelle ère de dialogue avec l’Église catholique dépassant la sphère des spécialistes », a déclaré le secrétaire du Comité épiscopal français pour les relations avec le judaïsme  …
On ne peut que souscrire au témoignage de ce responsable catholique français du dialogue avec le judaïsme. Mais, si utiles, voire indispensables, que soient de telles rencontres, elles n’ont jamais trait aux questions cruciales qui divisent encore chrétiens et Juifs, sans doute parce que la nature de ce dialogue lui interdit d’aborder des sujets controversés. Dans ce cas, il faudrait envisager un autre cadre pour en traiter. On pourrait, par exemple, renouer avec l’ancienne tradition des disputationes, en la modernisant et en la menant dans un esprit de communion et d’estime mutuelle. Rappelons que la disputatio était l’une des principales méthodes d’enseignement et de recherche dans les universités médiévales. Il s’agissait d’une discussion organisée de questions issues de la lecture des textes ou de questions indépendantes. Laissant de côté l’aspect joute oratoire des disputations publiques médiévales, où un maître de l’université exposait et défendait une thèse contre des objections, et les règles formelles de l’Ars obligatoria ayant pour but d’empêcher la discussion de glisser, on en reviendrait à l’esprit originel du débat  , dont la fécondité est grande, pourvu qu’il se déroule dans une atmosphère de respect mutuel, et que celles et ceux qui y participent viennent autant pour apprendre ce qu’ils ignorent, que pour exposer ce qu’ils savent.
À mi-chemin entre les symposiums scientifiques et les rencontres dialogiques, des débats sur des questions disputées pourraient constituer des lieux d’échanges intellectuels et spirituels plus spontanés, d’où seraient exclues toutes tentatives, directes ou indirectes, d’intimider, voire de convaincre, d’erreur les participants dont on ne partage ni la foi ni les idées. Les Juifs y pratiqueraient le pacifique masa umatan (litt. « négociation ») talmudique  . Quant aux chrétiens, il leur serait loisible de recourir à leurs modes favoris d’argumentation religieuse et exégétique : la typologie et le sens spirituel  .
Et pour éviter que, lors de ces débats, ne soient traités que des thèmes consensuels, ou extrinsèques au contenu de foi de l’une et l’autre confessions, juive et chrétienne, il serait souhaitable que soient abordés, avec courage et sans complexe — de supériorité ou d’infériorité — des sujets qui divisent, parfois radicalement, Juifs et chrétiens, et qui, pour des raisons diverses, n’ont jamais fait l’objet d’un dialogue spécifique et exigeant. On proposera, ici, quelques thèmes qui touchent au tréfonds même des contenus de foi et de la conception du monde, juives et chrétiennes, et qu’il est d’autant moins question d’éviter qu’ils s’enracinent dans les mêmes Écritures, lesquelles sont interprétées de manière différente et parfois radicalement divergente par les fidèles de l’une et l’autre confessions de foi. Les implications doctrinales des questions que soulèvent les sujets proposés sont d’autant plus importantes et sensibles, que trois d’entre eux concernent la fin des temps et l’avènement du royaume messianique, doctrines peu enseignées aux fidèles chrétiens par les Églises officielles, et traitées par leurs théologiens presque uniquement comme des questions académiques relevant des sciences bibliques...

Tracing an early rabbinic approach to the human, this article analyzes how the Tannaim of the Mishnah and Tosefta set the human side by side with other species, and embedded their account within broader considerations of reproduction , zoology and species hybridity. The human here emerges at the intersection of menstrual purity law and Temple sacrificial law in the tractates of Niddah and Bekhorot and is part of a reproductive biology that sought to determine the boundaries and overlaps between species. This rabbinic biology ought to be understood amid ancient conversations about what constitutes a proper member of a species, in terms of reproduction, resemblance and variation. The article shows how, even as it disavows genealogical links between humans and animals (and indeed across other species), rabbinic reproductive biology nonetheless implicates humans among and as animals.

Social-scientific analyses of religion have shown the underlying wide-scale structures of religious phenomena and the indebtedness of religion to culture and vice-versa. During the past few decades the results of this particular scholarship made a massive impact on the biblical field as well setting social-scientific method inevitable for biblical studies. By means of the social-scientific approach it is possible to examine Biblical and Judeo-Christian religious phenomena (e.g. Circumcision and Baptism) from a socio-cultural perspective, which enables to look at them in correlation with their cultural backgrounds.
(Unpublished paper, delivered at PThU – DRHE 4th Symposium: Baptism – Traditional Concepts and Emerging Questions, Kampen, 14-18. May, 2009.)

Jacques Lacan and the Judeo-Christian Discourse. Tel-Aviv University - Lester and Sally Entin Faculty of Humanities
School of Philosophy. The dissertation is submitted to the Senate of Tel-Aviv University in fulfillment of the requirement for the degree "Doctor of Philosophy".