Author: Simon J. Joseph

a ‘Great Man’; (3) the Jewish Jesus’ Torah observance; and (4) Jesus’ relationship to politico-military revolution and ‘(non)violence’. 1 On ‘The Earliest Palestinian Tradition’ In recent years, sustained critiques of the traditional ‘criteria of authenticity’ have effectively undermined

In: Journal for the Study of the Historical Jesus
Author: Peter Hunt

Historical Agency and the ‘Great Man’ in Classical Greece . Cambridge, Cambridge University Press, 2014. xiii, 409 pp. Pr. $110.00. isbn 9781107037342. In this thought-provoking book in the history of ideas, Sarah Brown Ferrario (F.) explores the growth of an individual-centered conception of

In: Mnemosyne
Author: Bashir Khadra

- tionalism, and the importance of the "great man." As an illustration, the leadership style of the late President Nasser is that of the "great man" while that of the ideologically oriented Ba'th party is that of the search for a "great man". Indeed, the "great man" is a more important bin- ding force in Arab

In: Journal of Asian and African Studies
Lake Moeris and the Labyrinth of Egypt
Author: O.K. Armayor
From Strabo and Diodorus to Petrie and the pre-sent we have tried to build Herodotus' vast, mysterious, funerary Egyptian Labyrinth and great, man-made Lake Moeris with all manner of pyramids into the Middle-Kingdom ruins of the Fayoum basin, all on the hopeful assumption that Herodotus must have gone to the fifth-century Fayoum merely because he said so. This book constitutes a fundamental re-assessment of the problem and the implications.
Author: Alan Appelbaum

We can demonstrate the accomplishments and status of Judah Nesiah’s predecessors using texts that show these earlier Patriarchs exercising their powers, often apparently for the first time, and we can use specific evidence in later sources of the accomplishments and status of his successors. But Judah Nesiah’s powers, accomplishments and status must either be deduced from what we know about his successors or teased out of sources close to his time, in part by new readings of familiar texts. On these bases we find that he presented himself to both the Roman government and the Jews as the leader of the empire’s Jews; that he instituted or solidified several practices that his successors built on, such as raising funds and beginning to supervise Jewish institutions; and that he attempted even more by working to establish a relationship with the imperial government, including with the emperor himself, and unsuccessfully trying to obtain imperial recognition for the Jewish law judgments of Jewish courts.

In: Journal of Ancient Judaism
In: Christian Origins and Greco-Roman Culture
Author: Cherniss
Editor: Tarán
Author: Hu Jiaxiang

Mencius’ aesthetics unfolded around the ideal personality in his mind. Such an ideal personality belonged to a great man who was sublime, practical and honorable, and it was presented as the beauty of magnificence or the beauty of masculinity. Mencius put forward many propositions such as “the completed goodness that is brightly displayed is called greatness,” nourishing “one’s grand qi 气 (the great morale personality),” “only after a man is a sage can he completely suits himself to his own form,” “the saints only apprehended before me that of which my mind approves along with other men,” being “conscious of sincerity on self-examination,” and flowing “abroad, above and beneath, like that of Heaven and Earth,” all of which described an ideal personality through the course of its formation and its psychological experience. As a prominent school before the Qin dynasty, Mencius’ aesthetics greatly developed the Confucian teaching of “internal sage.” It shared many similarities with Zhuangzi’s thought and was also an aesthetic mode opposed to the latter. Both kinds of aesthetics were prominent: Mencius’ teaching was like imposingly towering and muscularly overflowing majestic mountains; Zhuangzi’s thought was like gracefully flowing water with an air of femininity. In real life though, Mencius’ teaching has greater practical significance in addressing the unbearable lightness of being, a disease of modernity.

In: Frontiers of Philosophy in China
Author: Yishai Kiel

The article explores a set of religious and mythical motifs found in a Jewish Babylonian Aramaic magic bowl from the Moussaieff collection (M 163), which includes references to the sun god Šamaš(-Mithra); Jesus, his heavenly Father, and the cross; binitarian Christology; the oppression of the Great Man of the End and Suffering Messiah; a cosmic bird referred to as White Rooster; and a semi-divine angelic figure called ḤRWM AḤRWM. These motifs are situated in the broader context of contemporaneous Jewish Babylonian traditions incorporated in the talmudic, mystical, and magical corpora, on the one hand, and the surrounding Christian, Syro-Mesopotamian, and Iranian cultures, on the other hand. The article contributes to the decentralization of Greco-Roman culture as the sole context for ancient Judaism as well as the decentralization of rabbinic expressions as representative of ancient Jewish culture at large. The cultural mapping of the religious and mythical motifs found in this magic bowl, both within and beyond the confines of Jewish Babylonia, exemplifies the complex and dynamic nature of the participation of Jewish Babylonian magic practitioners, not only in the larger fabric of contemporaneous talmudic, mystical, and magical currents in Jewish culture, but also in the broader framework of the Christian, Syro-Mesopotamian, and Iranian cultures that pervaded the Sasanian East.

In: Journal of Ancient Judaism
Author: Cole, Wayne S.

the "great man" and "devil" theories of history.keywordsmethodology; Franklin Roosevelt; critique; isolationism...

In: The SHAFR Guide Online