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The 'Nestorian' Church: a lamentable misnomer
... The term 'Nestorian', alluding to Nestorius, bishop of Constantinople, deposed at the Council of Ephesus, was first used by those hostile to the Christology of the Church of the East during the bitter controversies of the fifth and sixth century, but by the time of the Middle Ages and under Islamic rule, it had also come to be used as a term of selfdefinition by writers of the Church of the East, and this usage continued into the twentieth century. Although the name 'Nestorian' is still upheld by some today, in the context of ecumenical relations, it is highly problematic, since it can be (and is) the source of serious misunderstandings; accordingly, the term is much better avoided (Brock 1996). The basic problem lies in the fact that the name 'Nestorius' conjures up at least three completely different connotations for different people: from the viewpoint of the Church of the East, Nestorius was a Greek theologian who upheld the 'two-nature' Christology in the face of Cyril of Alexandria. ...
After setting out the background of the early history of the Church of the East, this contribution focuses on the Syriac sources of the fifth to seventh centuries which are witnesses to the development of the ‘two-nature’ Christology of the Church of the East, situated outside the Roman Empire during this formative period. Special attention is paid to the ambiguous term qnoma, which is used to render hypostasis in the Chalcedonian Definition, but which, for native Syriac authors, has the different sense of ‘defining characteristic’. The problematic designation ‘Nestorian’ should be avoided since it implies completely different things to different parties. Some final thoughts are given to the ongoing significance of the tradition of the Church of the East in its various present-day manifestations.
... 11 The Church of the East is a Syriac-speaking church that had a long history in Central Asia. We avoid here the epithet "Nestorian, " which was used only by others, never by the Church of the East to refer to itself; see Brock 1996. For more on the general history of Syriac Christianity in Central Asia, see (Dickens 2019). ...
This article discusses a number of medieval Christian gravestones, several with inscriptions in Syriac script, found at a medieval settlement near the village of Krasnaya Rechka, located in the Chu River valley in the northern part of Kyrgyzstan. The archaeological context is described, including other Christian artefacts discovered in the vicinity, after which the discovery of the gravestones is narrated. Each of the six stones is described, including inscriptions on three of them, after which conclusions are drawn.
... Moreover, the association between the Church of the East and Nestorius is "of a very tenuous nature," and is "totally misleading and incorrect." See (Brock 1996). 2 For influential academic studies on the history of Chinese Christianity, see (Wickeri 2015;Bays 2012;Madsen 1998;Latourette 1929;Ng 2012). ...
The underlying framework of Chinese theology began to take shape in the Republican Era (1911–1949). After surveying three crucial contemporary works on Chinese theology, I highlight an urgent need to develop a meticulous theological method that recognizes theology’s contextual nature, conquers the liberal-conservative and elitist-grassroots dichotomous divide, and adapts to the “post-world” in the third millennium. Then I analyze the methodologies adopted by Wang Mingdao and Watchman Nee (Ni Tuosheng) by studying the starting point, orienting questions and sources for their theology. By avoiding a reductionist approach, I designate Wang’s method as ecclesial apologetics and pragmatic ethics, and Nee’s as doctrinal recovery and prophetic fulfillment. The comparison of their method yields some hitherto unnoticed insights which might prove valuable to formulating a contemporary Chinese theology in the third millennium.
The tombstone of an Italian woman, Caterina Vilioni, in Yangzhou (1342) is a rare and important testimony to Christianity in Yuan China. By exploring the visual language and the multicultural geopolitical context of Caterina's funerary monument, this article sheds light on the dynamic processes behind how cultural and religious barriers were negotiated in the premodern Eurasian world. Despite the increasing scholarly interest in the European import of Asian luxury merchandise along the Silk Roads, movement of objects, persons, and ideas the other way around from Europe to Asia is much less explored. Moreover, the expansion of European networks towards the east was written from the perspective of men: friars, diplomats and merchants. Yet, the Yangzhou tombstone directs attention to the overlooked presence of non-elite Christian women in the cosmopolitan port cities of south-east China well before the era of modern global maritime exchange. While previous scholars traced the tombstone to Buddhist and Christian art, I argue that the visual language intentionally projected cultural ambiguity. By comparing it to the Mongol paiza (safe conduct pass), this article proposes that Caterina's burial marker functioned as an ‘otherworldly passport’, which invoked spiritual protection and facilitated the passage between two realms.
This paper was written to challenge people involved in Christian mission to read more widely in early church history in order to see that the globalization of Christianity is not a recent phenomenon but has been part of the faith from the very beginning.
In the thirteenth and fourteenth centuries Chinggis Khan and his progeny ruled over two-thirds of Eurasia. Connecting East, West, North and South, the Mongols integrated most of the Old World, promoting unprecedented cross-cultural contacts and triggering the reshuffle of religious, ethnic, and geopolitical identities. The Cambridge History of the Mongol Empire studies the Empire holistically in its full Eurasian context, putting the Mongols and their nomadic culture at the center. Written by an international team of more than forty leading scholars, this two-volume set provides an authoritative and multifaceted history of 'the Mongol Moment' (1206–1368) in world history and includes an unprecedented survey of the various sources for its study, textual (written in sisteen languages), archaeological, and visual. This groundbreaking Cambridge History sets a new standard for future study of the Empire. It will serve as the fundamental reference work for those interested in Mongol, Eurasian, and world history.
This paper challenges the traditional notions of ‘Monophysitism’ and ‘Nestorianism’ or ‘The Nestorian Church’. With regard to ‘Monophysitism’, it argues that two interpretations of the basic ‘Alexandrian’ Christological formula of the ‘one nature of the God-Logos incarnate’ need to be distinguished. One, according to which the individual properties of the two ‘natures’ of Christ were lost and mixed, and which can, indeed, be referred to as ‘Monophysitism’ – in contrast to another interpretation which insisted that the individual characteristics of the two ‘natures’ were preserved and the ‘God-Logos incarnate’ remained consubstantial with human beings ( homoousios hēmin ). This second approach might be better referred to as ‘Miaphysitism’.
Similarly, this contribution suggests that it seems necessary to differentiate between what Nestorius of Constantinople himself taught and what his opponent Cyrill of Alexandria imputed to him. When analyzing Nestorius’ own writings, it becomes clear that Nestorius neither challenged the true union between the God-Logos and the ‘Man’ nor assumed a time in which the ‘Man’ existed prior to his unification with the God-Logos. Therefore, Nestorius taught no ‘Nestorianism’ in the sense in which Cyrill of Alexandria introduced it. Likewise, the Christology of the Apostolic Church of the East is based on the views of Theodore of Mopsuestia. It is not before the 6 th century that representatives of this Church discovered Nestorius as a martyr for the ‘orthodox belief’ who was persecuted by the Egyptian ‘Pharaoh’, just as had been John Chrysostom before him. Because of its loyalty to the Christology of Theodore of Mopsuestia, it seems rather fitting to abandon the inappropriate title ‘Nestorian Church’ – a polemical title that has been pinned on the ‘Church of the East’ by its theological opponents from the 6 th century onwards.
This paper offers a cross-analysis of Syriac and Arabic sources related to the Jazīra, the northern province of the caliphate, during the second/eighth century. Specifically, it delves into what the author refers to as the “Ḥarrān moment”. It pertains to the period when this regional town was turned to the last capital of the Umayyads, and immediately to the centre of the provincial government of the future caliph al-Manṣūr, prior to his ascent to power in 754-755 CE . The study views the Abbasid revolution as part of a single decade of civil war (fitna) (744-755) and emphasises the continuity between two dynasties, challenging the traditional historiographical divide of the “Abbasid revolution.” The “Ḥarrān moment” marked a significant shift in central political (and ecclesiastical) power from Umayyad Damascus to Abbasid Baghdad. Syriac sources underscore the centrality of the Jazīra and its capital, as well as the similarities in the political and military history before and after 132/750. Moreover, local ecclesiastical chronicles highlight how Ḥarrān became the centre of the Church at that time, partly by chance and partly due to geopolitical and geo-ecclesiological co-construction. It is argued that this results from a period when prelates and patriarchs became more courtiers, and both Marwān II and al-Manṣūr initiated a policy of affiliation of the Syrian Orthodox Church to the Caliphate, particularly through the issuance of diplomas ( sigillion s). This article demonstrates that the physical encounter of these two central powers, civil and ecclesiastical, in this strategic location during this critical time of interconnected political-military and ecclesiological turmoil and changes of the 740s-750s, is the key to understanding this process. The study specifically examines the similarities between monastic and tribal provincial and infra-provincial networks, which arise from the same political constraints, to explore the formation and crystallisation of parallel regional ecclesiastical and political blocks during the mid-eighth century CE .
Religious regimes of normativity, pertaining to non-catholic traditions of Christianity, which are particular to the history of Asia, where they originated and throve between late antiquity and early modern age, provide a powerful testimony as to social, legal and cultural entanglements that cannot be acknowledged nor understood from the binary vision of the Kulturkampf between the “East” and the “West”. Case in point: the tradition of the “Nestorian” Church of the East, with its early spread eastward, from Mesopotamia and Persia to India and China, through all of Central Asia, long before the catholic and protestant missions of the late Middle Ages and the modern age (14th to 19th centuries), defies the paradigms of postcolonial analysis. Legal and liturgical multilingual documents and monuments of the Church of the East-born from the persecution of the followers of Nestorius and Theodore of Mopsuestia under the Roman rule, established in Eastern Mesopotamia as a self-standing denomination under the katholikós, since 410-, reflect an original and autonomous Christian culture, risen from heresy, independent from any papal or imperial agenda. Its bodies of theological doctrines and liturgical formularies, particularly its legal texts, reveal a transnational, non-exclusively confessional mindset, open to hybridization. Likewise, the legal and liturgical system of the Church of the East, developed over eight centuries through migrations, commerce, missional and literary activity (writing and translations) along the Silk Roads trade and knowledge network, provided governance and justice for Christians (and also non-Christians) belonging to many peoples in diverse territories. Built with a communal rather than institutional outreach, the tradition of “Nestorian” Christianity is a genuinely “Eastern” one. It survives among us, confirmed and reinforced in its jurisdictional and pastoral structures, but also misinterpreted and misplaced, as to its role in the context of the history of Asia. Challenged and hunted, it’s facing oblivion, dispersion and, eventually, annihilation.
Philosophies in the East and West have favored wisdom in their search for truths. The Chinese civilization has sought holistic wisdom in its long history of absorbing the Abrahamic faiths since the seventh century. This paper aims to investigate how the Abrahamic faiths have interacted with ancient Chinese culture. In particular, this paper will examine the earliest written records in Chinese of the Luminous Religion (or Jingjiao), the earliest Jews in Kaifeng, and the earliest Muslims in China. By analyzing their theology of creation with reference to the Holy Spirit and qi (wind/breath/pneuma), this paper attempts a constructive Chinese natural theology based on a sympathetic and critical assessment of Alister McGrath’s natural theology but makes up for his spirit deficit. This paper argues that the holistic wisdom achieved in the early integration process of the Abrahamic faiths with the Chinese culture is closely intertwined with the Spirit and qi, which provides a fruitful ground to construct a Chinese natural theology. The contribution of this paper lies in its original research into the earliest written records of the three Abrahamic faiths in China from the perspective of the doctrine of creation and its relationship with the Spirit and qi.
This article attempts to locate the Christian metropolitanate of Nawākath mentioned by the Christian writer Ṣalībā ibn Yūḥannā in the fourteenth century by examining references to Nawākath in various Muslim authors writing between the ninth and thirteenth centuries, as well as a Chinese travel itinerary from an eleventh century Chinese source.
A full-length review essay of Amos Yong's THE SPIRIT POURED OUT ON ALL FLESH: PENTECOSTALISM AND THE POSSIBILITY OF GLOBAL THEOLOGY (Baker Academic, 2005).
Nos finais do século XVII as crescentes tensões entre potências europeias começaram a tornar evidente que o nacionalismo nascente se estava a tornar um obstáculo ao processo de evangelização dos territórios ultramarinos. Consequentemente, a Propaganda Fide gizou um projeto de controlo da costa do Malabar, onde residia, havia séculos, a mais antiga comunidade cristã da Índia, aproveitando o facto de esse território ter sido perdido pelos portugueses para uma potência protestante, a Holanda. Este artigo procura reconstituir, a partir de um conjunto de documentos deixados pelo bispo de Cochim, D. Fr. Pedro Pacheco, esse processo desenvolvido pela Propaganda, através de contactos com a Áustria católica, a Holanda protestante, e a Rússia ortodoxa, visando afastar quaisquer pretensões portuguesas sobre esse território. Paradoxalmente, a perda de controlo por parte de um país católico para um rival protestante, fez surgir uma oportunidade para Roma poder tomar nas mãos a evangelização do sul indiano.
В статье рассматривается развитие исторической политики Литвы и Польши в 1990-х – 2010-х гг. с учётом взаимовлияния и двусторонних связей. В начале 1990-х в странах Восточной Европы, наряду со сломом прежней политической и социально-экономической модели, активизировалось стремление к пересмотру недавнего прошлого. Продолжается данный процесс с разной степенью интенсивности в настоящее время, приобретая характер продуманной, исходящей от правящих верхов исторической политики. Политика памяти в Польше и Литве прошла схожие этапы развития – становление в 1990-е; крайне правый уклон в середине 2000-х – и имеет комплекс общих точек соприкосновения в виде институтов национальной памяти, средневекового исторического дискурса – развитие в составе единого государства Речи Посполитой, событий XX века. XX век находится в центре внимания местного исторического дискурса – в особенности обретение независимости, идеализация межвоенного периода, события Второй Мировой войны и отношение к советскому прошлому.
The article compares the development of the historical policy of Lithuania and Poland in the 1990–2010s. taking into account mutual influence and bilateral relations. In the early 1990s, in the countries of Eastern Europe, along with the destruction of the previous political and socio-economic model, the desire to revise the recent past intensified. This process continues with varying degrees of intensity at the present time, acquiring the character of a state historical policy coming from the ruling elites. The politics of memory in Poland and Lithuania went through similar stages of development – formation in the 1990s; the extreme right bias in the mid-2000s – and has a complex of common features in the form of institutions of national memory, medieval historical discourse – the development of common state of the Polish-Lithuanian Commonwealth, the events of the 20th c. The 20th century is at the center of local historical discourse, especially independence, the idealization of the interwar period, the events of the Second World War, and the attitude towards the Soviet past.
Сергей Иосифович Гессен (1887–1950) предложил уникальное толкование нации, утвердив в нём национальное своеобразие и при этом избежав идеи национального превосходства. Используя идеи баденского неокантианца Генриха Риккерта, Гессен рассматривал всемирную историю как процесс развития сферы свободы. Нация играет важнейшую роль в этом процессе: она представляет собой историческую форму существования социума. Культура человечества, по мнению Гессена, осуществляется в виде плюрализма национальных культур. В настоящем исследовании проанализировано сформированное Гессеном понятие нации как посредника между отдельным человеком и всеобщими культурными ценностями. Определена роль образования, которое играет конституирующую роль для нации: благодаря ему отдельный человек осознаёт принадлежность к нации и в рамках неё участвует в формировании культуры – воплощении всеобщих культурных ценностей.
Sergey (Sergius) Josephovich Hessen (1887–1950) offered a unique interpretation of the nation, affirming national uniqueness while avoiding the idea of national superiority. Using the ideas of the Southwest neo-Kantian philosopher Heinrich Rickert, Hessen viewed world history as a process of development of the sphere of freedom. The nation plays a crucial role in this process: it represents the historical form of society's existence. The culture of mankind, according to Hessen, is carried out in the form of a plurality of national cultures. This study analyzes Hessen's concept of the nation as a mediator between the individual interests and universal cultural values. The role of education, which plays a constitutive role for the nation, is defined: thanks to it the individual person realizes his belonging to the nation and within it participates in the formation of culture – the embodiment of universal cultural values.
В статье раскрывается методологическая функциональность и область применения мир-системного подхода в анализе документально-исторических и литературных текстов и определяется роль образов власти в актуализации хронотопа литературных произведений о «Других» в рамках имагологии как науки, изучающей не просто образы Других с сопоставительной точки зрения, а в их манипулятивной, социально-идеологической функции в качестве средства формирования и трансформации национально-культурной идентичности. Образ лидера, т.н. «властителя эпохи» (субъект структурирования пространства и времени) как интерпретационной точки отсчета оживляет политическое время и отражает геополитические реалии.
The article reveals methodological functionality and area of application of the world-system approach in analysis of historical non-fiction and fiction and determines the role of images of power for actualization of the chronotope of literary works on Others within the framework of imagology as a branch of science that studies images of Others not only in their comparative meaning but also from the point of view of their manipulative potential that builds and transforms national and cultural identity. The image of a leader, a so-called Ruler of Era (subject of space and time structuring) as an interpretive reference point revives political time and reflects geopolitical realities.
Статья рассматривает влиятельный интерпретативный подход Лео Штрауса к истории философии с точки зрения концепции интеллектуальных добродетелей, разработанной представителями современной эпистемологии добродетели. Этот подход основан на комплексе герменевтических принципов, не формирующем строгой методологии интерпретации текстов прошлого; успешное применение этих принципов в историко-философской работе требует от исследователя обладания определенными интеллектуальными добродетелями: скромностью, непредвзятостью, благоразумием и осторожностью. Изучение этого слабо исследованного «добродетельного» измерения герменевтических подходов в истории философии позволяет увереннее отвечать на те вызовы, с которыми сталкивается сегодня эта дисциплина.
The article examines Leo Strauss’s influential approach to the history of philosophy from the standpoint of responsibilist virtue epistemology and its central concept of intellectual virtue. This approach is based on a number of hermeneutical principles that do not form a strict methodology for interpreting texts of the past; successful application of these principles in the history of philosophy requires a possession of certain intellectual virtues: humility, open-mindedness and prudence. Analysis of this unexplored “virtue-oriented” dimension of hermeneutical approaches in the history of philosophy makes it possible to respond more confidently to the challenges that this discipline faces today.
Сербский фильм «Дара из Ясеноваца» (2020), посвященный теме выживания детей в фашистском концлагере, вызвал бурную полемику на разных уровнях задолго до того, как стал доступен широкой аудитории зрителей. Противники фильма, упрощая ситуацию, посчитали его исключительным продуктом государственной пропаганды. Вместе с тем предпоказная конфронтация вокруг ожидаемой киноработы послужила хорошей рекламной кампанией, вопреки желанию, поддержанной суровыми критиками фильма. Это идеальный пример того, как тесно в информационную эпоху сбли-жаются, переплетаясь между собой и притворяясь друг другом, политика и эстетика. история (как стремление к истине) и кинобизнес, образование и «диванный» патриотизм. Точно так же смешались до неузнаваемости вроде бы полярные векторы – стремление к международному признанию и национальной обособленности.
The Serbian film «Dara from Jasenovac» (2020), dedicated to the topic of child survival in a Nazi concentration camp, caused a heated discussion long before it became available to a broad audience. The opponents of the movie considered it to be an exceptional product of state-sponsored propaganda. At the same time, the pre-release confrontation turned out to be a good advertising campaign supported by the harsh critics against their wishes. This is a perfect example of how politics and aesthetics closely converge, intertwine and pretend to be each other in the information age: history (as the pursuit of truth) and the film industry, education and “passive” patriotism. Similarly, the desire for international recognition and national separateness, which are seemingly polar vectors, also mix beyond recognition.
Публикуемый впервые доклад основоположника культурно-исторической теории Л.С. Выготского посвящен проблемам этнопсихологии, почти не представленным в его печатных трудах. Основное внимание уделяется методологии анализа психологических особенностей отсталых и «культурно своеобразных» народностей, прежде всего развития детского мышления. В Предисловии освещаются обстоятельства исследований Л.С. Выготским и сотрудниками его лаборатории психологических особенностей, а также актуальность работы Выготского в свете сегодняшней полемики вокруг его наследия в западной «деколониальной» педагогике и психологии.
The first published lecture of L.S. Vygotsky, the founder of the cultural-historical theory, is devoted to the problems of ethnopsychology, which are almost absent in his printed works. The basic attention is given to methodology of analysis of psychological features of backward and “culturally distinct” peoples, first of all, of the development of children’s thinking. The Preface highlights the circumstances of researching this topic in L.S. Vygotsky’s laboratory, as well as the relevance of Vygotsky’s work in the light of the current controversy surrounding his legacy in Western “decolonial” pedagogy and psychology.
Статья анализирует образы «своих» и «чужих» в военной карикатуре. Автор поставил задачу проследить, какими художественными способами формировались образы «своих» и «чужих» в разные исторические периоды ˗ от Крымской войны до Великой Отечественной ˗ и выявить их эволюцию. Особое внимание уделено использованию такого приема пропаганды и агитации как обращение к прошлому, стремление показать историческую преемственность в образах отечественной армии и врага. Этот прием неоднократно используется для выделения единства народа и армии. Автор приходит к выводу, что способы, используемые карикатуристами, развивались вместе с пропагандой. С каждым историческим периодом приемы формирования образов становятся разнообразнее. Если первоначально олицетворением врага был глава противоборствующего государства, то потом стали использоваться обобщенные изображения солдатаармии противника. С каждой эпохой образы «своих» и «чужих» становились все более красноречивыми и монолитными. От простой иронии карикатура перешла к жесткому высмеиванию врага, использованию отталкивающих сравнений с животными, которые вызывают отрицательные эмоции и даже омерзение (шакалы, грифы, жабы), и приемов, подчеркивающих беспомощность и слабость врага (оборванная одежда, потерянные сапоги, испуганная поза, перевязанная голова или конечности), что было обусловлено задачами военного времени.
The article analyzes the images of “allies” and “enemies” in military caricatures. The author attempts to investigate various artistic techniques used to create the images of “allies” and “enemies” during different periods from the Crimean War to World War II and to trace their evolution. Special attention is given the use of propaganda and agitation as a reference to the past, an attempt to highlight historical continuity through the images of allies and enemies. The author concludes that techniques used by caricature artists develop alongside propaganda. Every historical period introduces its own techniques of creating the images of allies and enemies. In early caricatures, enemies are pictured as leaders of enemy countries. Later, enemies are portrayed as enemy soldiers. Every new epoch introduces new, more creative and more expressive techniques. Subtle irony is replaced by bitter satire. Caricature artists start drawing repulsive images of animals which evoke negative emotions and disgust (jackals, vultures, toads). Driven by the necessities of war, they employ various drawing techniques to emphasize enemies’ helplessness and weakness (torn clothes, lost boots, frightened posture, bandaged head or limbs).
Тема исследования направлена на изучение средств, методов и приёмов актуализации метафоры «Русский Пёрл Харбор» во внешнеполитическом дискурсе США. Анализ эволюции метафоры в СМИ США в XXI в. позволяет говорить о формировании особого феномена общественно-политической жизни США, реконструкция и объяснение которого невозможны в рамках традиционной методологии исторического исследования, а требует междисциплинарного подхода на основе исторической имагологии. Метафора «Пёрл-Харбор» использовалась в каждом внешнеполитическом кризисе, в каждой новой угрозе, при каждом обострении международной ситуации.
The research topic is aimed at studying the means, methods and techniques of updating the metaphor «Russian Pearl Harbor» in the US foreign policy discourse. Analysis of the evolution of metaphor in the US media in the XXI century. allows us to talk about the formation of a special phenomenon of the socio-political life of the United States, the reconstruction and explanation of which is not possible within the framework of the traditional methodology of historical research, but requires an interdisciplinary approach based on historical imagology. The importance and significance of this metaphor is shown by the fact that in every foreign policy crisis, in every new threat, in every aggravation of the international situation, the metaphor «Pearl Harbor» was used in the United States.
В статье реконструирована первая философская концепция индийской истории, созданная Свами Вивеканандой. Философ пытался решить «сверхзадачу» нахождения смысла исторического процесса в его целостности, его истоков и цели, представив всемирную историю как историю человеческого духа и духовного развития народов. На основе собственной схемы социально-исторического развития через смену власти варн (жрецов, царей, торговцев, простого народа), Вивекананда трактует индийскую историю как ряд эпох доминирования этих классов в обществе. В истории Индии он определяет её сердцевину – историю духа, мысли и религий; от неё производны социальные и культурные процессы – доминирование и подчинение классов. Политическая история – просто внешняя оболочка внутренней истории Индии. Вивекананда создал особую философию индийской истории, определив ее смысл как решение ключевых проблем человеческого существования и бытия и стремление обрести вечную и единую истины в многообразии природного и социального мира.
The first philosophical conception of Indian history created by Swami Vivekananda is reconstructed in the article. Theoretically, the philosopher tried to resolve a ‘super-problem’ of finding the meaning of the whole historical process along with its origin and goal. His general view on world history presents it as the history of human spirit and peoples’ spiritual development in time. Based on his own scheme of social-historical development through the changes of the varnas’ power (priests, royals, traders, common people), Vivekananda interprets Indian history as different epochs of the classes’ domination in society. In many-sides history of India philosopher emphasizes its core – history of spirit, thought and religions, its derivatives are the social and cultural processes – class domination and subjection. Political history is the outer form of internal Indian history. Vivekananda had created special philosophy of Indian history, whose meaning he interpreted as solving key problems of human existence and being and longing to see the eternal and one truth in diversity of natural and social world.
Статья посвящена анализу дискурса женских журналов в дореволюционный период Первой мировой войны. Показано, что главной темой публикаций стала проблема «женщина и война», вопросы влияния войны на положение женщины, ее участия в социальных и политических процессах, деле национальной мобилизации. В дискурсе исследуемых женских журналов («Женский вестник», «Женское дело», «Женская жизнь», «Журнал для женщин») значимую роль играли вопросы эмансипации, рассматриваемые в тесной связи с проблемами, порожденными войной, что отражало формирование новых идентичностей и моделей поведения женщин в политической, социальной и семейной сферах. Выделены и рассмотрены тематические блоки, в рамках которых на страницах журналов обсуждались вопросы эмансипации – актуализация женского вопроса в связи с войной и роль женщин в послевоенном мироустройстве; влияние войны на гендерный порядок и гендерную идеологию, проблемы и противоречия в сфере гендерных отношений; расширение сфер ответственности, труда и активности женщин; роль женщин в процессе национальной мобилизации в России и союзных странах; отечественный и зарубежный опыт социального и политического участия женщин, их самоорганизации. Анализ дискурса женских изданий показывает, что Первая мировая война стала важной вехой женской истории в России, способствуя развитию самосознания женщин, интенсификации их отношений с государством и различными сегментами общества, обеспечивая выход за пределы домашней сферы, вовлекая в процессы политической и социальной коммуникации. Война ускорила включение женщин в публичную сферу, получение ими новых экономических и социальных возможностей, выявила ресурсы использования гендерных образов и языка в процессе политической мобилизации.
The article is devoted to the analysis of the discourse of women's magazines in the pre-revolutionary period of the First World War. It is shown that the main topic of publications was the problem of "woman and war" - the issues of the impact of war on the position of women, her participation in social and political processes, the cause of national mobilization. In the discourse of the studied women's magazines ("Women's Bulletin", "Women's Affair", "Women's Life", "Journal for Women"), issues of emancipation played a significant role, considered in close connection with the problems generated by the war, which reflected the formation of new identities and models of women’ behavior in political, social and family spheres. Thematic blocks were identified and considered, within which issues of emancipation were discussed on the pages of journals - the actualization of the women's issue in connection with the war and the role of women in the post-war world order; the impact of the war on the gender order and gender ideology, problems and contradictions in the field of gender relations; expansion of spheres of responsibility, work and activity of women; the role of women in the process of national mobilization in Russia and allied countries; domestic and foreign experience of social and political participation of women, their self-organization. An analysis of the discourse of women's publications shows that the WW1 became an important milestone in women's history in Russia, contributing to the development of women's self-awareness, the intensification of their relations with the state and various segments of society, providing a way out of the home, involving them in the processes of political and social communication. The war accelerated the inclusion of women in the public sphere, their obtaining new economic and social opportunities, revealed the resurces for using gender images and language in the process of political mobilization.
M.S. V. yüzyılda bağımsızlaşan Doğu Kilisesi önce Pers coğrafyası ardından ise Asya coğrafyasının tamamında etkinlik ve faaliyet göstermeye başladı. Onların misyonları sonucunda M.S. VI. yüzyılda Hıristiyanlık daha spesifik bir ifade ile Nesturîlik ve kolları, Asya’nın Zerdüştçülük, Budizm gibi yerel dinleri, temel inanç sistemleri arasına girdi. Doğu Kilisesi’nin Asya’daki faaliyetinin başladığı dönem, Soğd coğrafyasının siyasi bakımdan oldukça istikrarsız, buna karşın ekonomik faaliyet açısından hareketli ve Soğdların Asya ticaret güzergahları boyunca kolonileşmeye başladığı zamana tekabül etti. Tek bir siyasi otoritenin hâkim olmadığı Soğd topraklarında tek bir dinin de ideolojik ve inanç bakımından hakimiyeti söz konusu değildi. Dinî hayat konusunda Soğd toplumsal yapısının esnek karakterini kullanan Doğu Kilisesi, Pers ve Baktriya coğrafyasında teşkilatlandıktan sonra etkisini Soğdya’ya ve Soğdya’nın başkenti Semerkant’a kadar genişletti ve M.S. VI-VII. yüzyıllarda Soğd kültür çevresine dahil oldu. Bu çalışmada Doğu Hıristiyanlığının Soğdya’da teşekkülü, Soğd toplum dokusuna uyumu ve Hıristiyanlığın Asya çapında yayılmasında Soğdların rolü, esas olarak mimarî ve Soğdlar tarafından üretilen Hıristiyan dinî metinleri çerçevesinde irdelenecektir. Bu çalışmanın hedeflerinden bir diğeri ise Soğd Hıristiyanlığının temel karakteristiklerini ortaya çıkarmaktır.
Статья посвящена формированию истории как академической дисциплины в “долгом” XIX в. Если влияние истории на процесс нациестроительства – довольно хорошо изученный вопрос, то воздействие формирующихся национальных идентичностей на складывание академического историописания исследовано гораздо хуже. Период романтического историописания был связан не только с ростом интереса к на-циональным культурам и историям, но также с профессионализацией истории. В поисках архивных материалов, в процессе критической работы с источниками, а также отстаивая идею о том, что корни наций лежат в средневековой истории, авторы XIX в. вырабатывали профессиональные стандарты академической истории. На основании анализа как художественных текстов, так и «историй» интеллектуалов конца XVIII – начала XX в., делается вывод о том, что поиски национального прошлого способствовали становлению истории как академической дисциплины, а для авторов романтического периода история стала интеллектуальной стратегией, призванной доказать неизбежность национального настоящего.
The article deals with the shaping of history as an academic discipline in the ‘long’ nineteenth century. The period of romantic history-writing resulted not only in growing interest to national cultures and histories but also in professionalisation of history. While searching the archival materials and in the process of criticising of historical sources and arguing that the roots of a nation lie in the Medieval history 19th century authors shaped professional standards for academic history. While using fiction and ‘histories’ of the Modern Times intellectuals, the author concluded that for the 19th century romantic writers history became an intellectual strategy which proves inevitability of national contemporaneity.
В последние десятилетия базовые конвенции исторического знания были поставлены под сомнение. Большое место в современных дебатах занимают проблемы исторической культуры и темпоральная проблематика, связанная с изучением истории модерности. На пересечении историографии и эпистемологии показана связь изучения культурных практик с темпоральным измерением исторического. Уже в историографии прошлого века появились идеи, которые сегодня используются в темпоральных исследованиях. Историки переосмысливают наследие классиков; демонстрируют операциональность режимов историчности и темпоральности при изучении как исторических акторов, так и вклада историков в историческое знание.
In recent decades, the basic conventions of historical knowledge have been problematized. Problems of historical culture and temporal problems related to the study of the history of modernity occupy a large place in contemporary debates. Transdisciplinarity is replacing Interdisciplinarity. At the intersection of historiography and epistemology, the link between the study of cultural practices and the temporal dimension of history is shown. In the historiography of the last century, ideas have emerged that are now being discussed in the mainstream of temporal studies. Historians rethink the legacy of the classics; demonstrate the operationality of modes of historicity and temporality in the study of historical actors and the contribution of historians to historical knowledge.
В статье представлена рецензия на коллективную монографию «Когнитивная история: разум, пространство, время». Основным лейтмотивом книги является взаимодействие человеческого разума с окружающим миром, изучение которого осуществляется в симбиозе теорий, инструментов и методов истории и когнитивных наук.
The article presents a review of the collective monograph “Cognitive History: Mind, Space, Time”. Meanwhile, the main leitmotif of the book is the interaction of the human mind with the surrounding world, which is studied in the symbiosis of theories, tools and methods of history and cognitive sciences.
В статье рассматривается вопрос о «европеизации» русского общества Петром Великим в соответствии с его представлениями об идеальном образе европейца. Прослеживаются взгляды царя на образование, общественно-культурную жизнь городского населения, а на этикетное поведение в обществе. Показано претворение этих взглядов в жизнь русского дворянского общества, особенно в Санкт-Петербурге.
The article deals with the question of the "Europeanization" of Russian society by Peter the Great in accordance with his ideas about the ideal image of a European. The author traces the tsar's views on education, the socio-cultural life of the urban population, as well as on etiquette behavior in society. It tells about the implementation of these views in the life of Russian noble society, especially in St. Petersburg.
Целью данной работы является оценка потенциала влияния исторической символики видеоигр на систему представлений о коллективном прошлом в массовом сознании. Методология исследования выстроена на основе комбинации дескриптивного анализа с включенным наблюдением. В качестве эмпирической основы работы использован опыт прохождения серии игр Assassin's Creed. Установлено, что в рамках видеоигр социальная память корректируется за счет стигматизации, десакрализации и смены позиционирования «фигур памяти», подмены смыслов в исторической символике и продвижении конспирологического нарратива. Эти приемы релевантны природе социальной памяти и потому обладают высоким потенциалом воздействия.
The aim of this work is to assess the potential of the influence of the historical symbolism of video games on the system of ideas about the collective past in the mass consciousness. The research methodology is built on the basis of a combination of descriptive analysis with included observation. The experience of passing the Assassin's Creed series of games was used as an empirical basis for the work. It has been established that within the framework of video games, social memory is corrected through stigmatization, desacralization and change in the positioning of “figures of memory”, substitution of meanings in historical symbolism and the promotion of a conspiracy narrative. These techniques are relevant to the nature of social memory and therefore have a high impact potential.
В статье рассматривается архаичный римский праздник Лемурии, основные этапы ритуала и религиозное значение отдельных его элементов. Предпринята попытка пе-реосмыслить значение ритуальных объектов (бобы, медная посуда), используемых pater familias во время проведения Лемурий. Анализ ритуала позволяет утверждать, что во время Лемурий происходило выделение сакрального обитаемого пространства семьи из окружающего мира через перемещение отца семейства по подвластной ему территории. Для этого pater familias изменял свой социальный статус – сближаясь тем самым с миром «мёртвых». В этом контексте бобы предлагается рассматривать не как жертвоприношение, а как инструмент, который помогал pater familias вступить в контакт с Лемурами с целью утверждения его власти на данной территории.
This article discusses the archaic Roman Lemuria feastival, main stages of its ritual and religious significance individual elements of it. An attempt is made to rethink the meaning of ritual objects used by the pater familias this festival (beans, copper dishes). The analysis of the ritual allows us to assert that there was a sacred family living space allocation and expanding from the outside world when the pater familias walked across on its territory during the Lemuria feastival. The pater familias had to change a status to achieve this, getting closer to the world of the dead thereby. It is proposed to consider the beans not as a sacrifice but as a necessary tool, which helped to contact Lemures possible in order to establish the pater familiasauthority over that territory in this context.
Дизайны реальной, или вещественной, письменности и философского языка стали предельной ступенью в развитии проекта универсального языка. В отличие от более ранних схем всеобщей письменности, призванных дополнить наличные языки удобным посредником между ними, цель этих дизайнов была в том, чтобы заменить эти последние более совершенной всецело искусственной формой в сферах научного познания и обучения. Рассматриваются причины, в силу которых ряд ведущих умов того времени подвергал суровой критике естественные языки и стремился к их замене этой формой. Изучен поиск тех эпистемических и методологических оснований, на которых предлагали её строить, и показана роль схоластического аристотелизма в разработке систем реальной письменности.
Creation of the real character and philosophic language schemes became a final stage in a development of the universal language project. If the prior designs of the universal character were to supplement existing languages with an easy-to-use mediator. As opposed to them, a main aim of those schemes was to replace ordinary languages with an entirely artificial system in spheres of scientific work and education. The reasons for which many leading minds of that time harshly criticized ordinary languages and sought to substitute them with the philosophic system are considered. The search for the epistemic and methodological foundations upon that they proposed to construct the real character and philosophic language is described. And the role of scholastic Aristotelianism in their designing is explored.
В статье рассматриваются некоторые аспекты ранней истории армянского христианства. Находясь между Сасанидской державой и Восточной Римской империей, Армения, для сохранения своей политической и культурной независимости, стремилась достичь баланса во взаимоотношениях с этими двумя могущественными державами региона. Однако усилия армянской политической элиты не всегда приводили к желаемому результату, что неотвратимо вело Армению к потере государственности. В этой ситуации основным и весьма эффективным инструментом для сохранения идентичности и формирования средневековой нации стало христианство. В статье рассматривается политика Армянской церкви по отношению к Сасанидам, так и к Империи Ромеев. Именно эта политика стала определяющей в армяно-иранских и армяно-византийских отношениях, она предопределила дальнейшие этапы формирования Армянской апостольской церкви.
The article deals with some aspects of the early history of Armenian Christianity. Being situated between the Sasanian state and the Eastern Roman Empire, Armenia sought to strike a balance in relations with these regional powers in order to maintain its political and cultural independence. However, the Armenian political elite ultimately failed in this endeavour, leading to Armenia’s loss of statehood. In this situation Christianity became the primary and very effective tool for preserving Armenian identity and forming a medieval nation. The article discusses the policy of the Armenian Church towards the Sasanians and the Roman Empire. This policy was decisive in Armenian–Iranian and Armenian–Byzantine relations, and influenced further stages in the formation of the Armenian Apostolic Church.
Статья посвящена проблеме взаимоотношений императора Константина I с представителями философских школ востока. В работе освещаются представления об общественной роли философов в поздней Римской империи, прослеживается эволюция социально-политического статуса выпускников философских училищ в конце III – первой половине IV в. После объединения государства под скипетром Константина император пытался заручиться поддержкой своих восточных подданных, проводя политику максимального благоприятствия по отношению к крупным образовательным центрам и школам восточных провинций. Он наполнил свой двор философами, а в новооснованном Константинополе открылись многочисленные философские и риторические школы. Вместе с тем неприятие языческими интеллектуалами ряда аспектов социально-экономической и особенно религиозной политики императора, привело к трагическому разрыву между философами и христианским августом. Против сохранивших верность традиционным культам интеллектуалов и их школ начались гонения. В результате философские училища оказались в глухой оппозицию режиму Константина и его христианских преемников.
The article deals with the problem of the relations between Constantine I and the representatives of philosophical schools of the East. After the unification of the Roman state under Constantine's scepter, the emperor tried to win the support of his eastern subjects, exercising favorable policy toward the major educational centers and schools of eastern provinces. He filled his court with philosophers, numerous philosophical schools were opened in the newly founded Constantinople. At the same time, the rejection of certain aspects of the emperor's socio-economic and especially religious policies by the pagan intellectuals led to a tragic break between the philosophers and the Christian Augustus. As a result, the philosophical schools found themselves in dire opposition to the regime.
История африканоамериканского сообщества — неизменно актуальная для США тема, привлекающая внимание не только специалистов, но и широкой общественности. При этом в последние десятилетия восприятие ее заметно изменилось. Создание новых музеев, монументов, образовательных программ призвано познакомить публику с историей черных американцев, о которой многие жители США, и белые и черные, имеют весьма туманные представления. При этом неизбежно формируется определенный «образ» черной истории, подчеркиваются те или иные ее аспекты, не всегда наиболее актуальные. В данной статье рассматривается представление черной истории Бостона в важнейших учреждениях, специально ей посвященных (в первую очередь в Музее африканоамериканской истории).
The history of the African-American communitty is a subject that consistently draws attention from both scholars and the general public. In the recent decades the perception of “Black” history has changed considerably, due to, among other things, the influence of the memory policies consistently carried out by both the US government and a number of non-government actors, including various social and socio-political movements. The government-backed creation of new museums, monuments, education programs is supposed to introduce the public to the history of the african-american community, which remains largely unfamiliar to both white and, quite often, black americans. This inevitable creates a certain narrative of “black history”, stressing specific aspects of it, not necessarily the ones most related to pressing issues of the day. This article examines the representation of Black history in the dedicated public memory insitutions of the city of Boston (primarily the Museum of African-American History). Special attention is paid to the shortcomings of the existing museum exhibitions and tourist attractions, which limit the effectiveness these institutions as an instument of easing the ever-present social tensions, especially against the background of yet another crisis in inter-racial relations in the USA.
В статье рассматриваются интеллектуальные биографии ученых России дореволюционной формации, вовлеченных в изучение европейской, прежде всего итальянской средневековой и ренессансной культуры (вопросов истории, филологии, а также историографических штудий). В качестве примера избраны интеллектуальные биографии и тексты итальянистов Гревса и Забугина, один из которых являлся старшим наставником другого, хотя это наставничество в некотором смысле преодолевалось, если не сказать отрицалось учеником. Речь идет о публикации Забугина, подготовленной для русского читателя перед самым началом Первой мировой войны на основе обширной диссертации, защищенной и опубликованной в Италии на итальянском языке, и о работе Гревса, посвященной городской культуре Флоренции и вышедшей в свет, когда после революции в России ставилось под сомнение само существование истории как науки и дисциплины в области образования.
The paper deals with the intellectual biographies of renowned Russian scholars, particularly interested in European culture, Italian medieval and Renaissance studies (history, historiography and philology), whose professional outlook was formed before the Russian Revolution. I aim to show the features of cultural transfer, which they have created in the period of the dramatic changes and emigration. These Russian intellectuals were focused on the characteristics of Late medieval and Renaissance urban culture, and they were dealing with the moments of history of Italy creating the image of the Other. The selection of the particular texts of Russian specialists in Italian history among many others, to my mind, is justified as follows: the reason of the choice was based on the idea, that these particular writings, which could be classified as academic opuses, also played the role of cultural transfer and very special popularization of historical knowledge. I mean to use as the example the publications of two Russian Italianists: V.N. Zabugin with the brief version in Russian of his own fundamental opus about Renaissance humanism in the interaction with papacy, already publishes in Italian, and the writings devoted to urban culture of Florence in the age of Dante of I.M. Greaves, the elder colleague and to some extent, a teacher of Zabugin.
В статье исследуется советская кинополитика в контексте воздействия личностно-персональных, институциональных и геополитических факторов. Создание облада-вших высокой художественной ценностью кинопроизведений, происходило на фоне имагогическо-идеологической консервации советского медиапространства. Рассматриваемый период стал своеобразным «осенним марафоном» советской кинополитики, связанным с сосуществованием встречных тенденций – формально-ритуального воспроизводства системы и все более проявлявшегося идейно-интеллектуального отторжения с целью обретения творческой и политической свободы.
The article examines Soviet film politics in the context of socio-cultural processes. The ambivalence of the impact of personal-personal, institutional, and geopolitical factors, the «cold war» is shown. The creation of unique films of high artistic value took place against the backdrop of the imagogical and ideological conservation of the Soviet media space. Therefore, in the period under review, there was an escalation of tension in relations between the authorities and the cinematic intelligentsia. This stage became a kind of «autumn marathon» of Soviet cinema politics, associated with the coexistence of counter tendencies – the formal-ritual reproduction of the system and the increasingly manifested ideological and intellectual rejection in order to gain creative and political freedom.
Статья посвящена теоретическому осмыслению генезиса «готицизма». Автор анализирует его как научно-исторический и общественно-политический феномен. Показана трансформация основных исследовательских моделей готоцентристского исторического мифа. Выделены противоречия системного анализа нарративной и археологической традиции. На примере истории готов затрагиваются проблемы мифологизации исторического знания.
The article is devoted to the theoretical understanding of the genesis of "Goticism". The author analyzes it as a scientific-historical and socio-political phenomenon. The transformation of the main research models of the gotocentric historical myth is shown. The contradictions of the system analysis of narrative and archaeological tradition are highlighted. Using the example of the history of the Goths, the problems of the mythologization of historical knowledge are touched upon.
В историографии нет целостного исследования истории понятий «патриот» и «патриотизм» как в Британии, так и в России, как нет и сравнительно-исторического исследования с использованием достаточно широкого круга источников. В настоящей статье, разумеется, не ставится задача полномасштабного исследования «патриотического» дискурса и даже только понятий патриота и патриотизма в двух странах на протяжении полутора столетий. Здесь представлены в концентрированном виде результаты сопоставления конкретных версий употребления данных и аналогичных им понятий в качественно различающихся социально-политических контекстах, с попыткой выявить за очевидными особенностями наличие общих смыслов. Речь идет, с одной стороны, о глубоко укорененных составляющих идейно-культурного наследия, а с другой – о реальных плодах интеллектуального трансфера.
In historiography, there is no holistic study of the history of the concepts of "patriot" and "patriotism" both in Britain and in Russia, just as there is no comparative historical study using a fairly wide range of sources. This article, of course, does not set the task of a full-scale study of the "patriotic" discourse, and even only the concepts of patriot and patriotism in the two countries over a century and a half. Here we present in a concentrated form the results of a comparison of specific versions of the use of data and similar concepts in qualitatively different socio-political contexts, with an attempt to identify the presence of common meanings behind obvious features. We are talking, on the one hand, about the deeply rooted components of the ideological and cultural heritage, and on the other hand, about the real fruits of intellectual transfer.
В статье рассматривается тема диалога культур Запада и Востока, специфически раскрытая в трудах В.И. Ламанского. Изложение выдержано в формате обсуждения книги В.А. Куприянова и А.В. Малинова «Академик В.И. Ламанский. Материалы к биографии и научной деятельности» (2020), в которой осуществлена перекрестная референция научных и политических взглядов историка. Автор считает, что ряд суждений Ламанского звучит современно. Диалог есть важный инструмент взаимодействия культур; гуманистический фактор лежит в основе диалога и выражен триадой «язык-культура-самосознание»; Россия способна быть центром притяжения разнородных культур – эти и другие идеи Ламанского могут вызвать интерес специалистов и рефлексирующих читателей.
The article examines the dialogue between the West culture and the East culture, specifically disclosed in the works of the St. Petersburg thinker at the turn of the 19TH-20TH centuries V.I. Lamansky. In this regard, the presentation of the article is in the format of a discussion of the book by V.A. Kupriyanov and A.V. Malinov “Academician V.I. Lamansky. Materials for biography and scientific activity "(2020), in which a cross-reference of the historian's scientific and political views is carried out. The author believes that a number of Lamansky's judgments sound modern. Dialogue is an important tool for the interaction of cultures; the humanistic factor underlies the dialogue and is expressed by the triad "language-culture-self-awareness"; Russia is capable of being a center of attraction for heterogeneous cultures - these and other ideas of Lamansky can arouse the interest of specialists and reflective readers.
Статья предлагает к рассмотрению новое средство реконструкции интеллектуальной истории – модель вызова Аполлона. По мнению авторов, изучение истории идей при помощи концепта «вызов Аполлона» может помочь выявить узловые пункты данного многогранного процесса и прояснить его некоторые принципиально важные моменты. Статья в содержательном плане делится на две части. Первый смысловой блок является логико-теоретическим. В нём заданы основные концептуальные предпосылки представленной модели. Новизна статьи заключается в следующем: 1) изложена процедурная концепция рационального знания, основанная на применении в качестве критерия введённого авторами широко понимаемого принципа достаточного основания; в рамках такого понимания теория рациональности разрабатывается как теория аргументации; 2) раскрыто соотношение понятий «научное знание» и «рациональное знание»; 3) введено новое понятие «социальное обеспечение знания»; 4) предложен новый социально-философский концепт «вызов Аполлона». Второй блок статьи является историко-эмпирическим. В нём на конкретных исторических примерах показано, как модель вызова Аполлона может быть применена для выявления узловых точек интеллектуальной истории и реконструкции особенностей протекания в них процесса роста рационального знания, определяющего развитие, или, напротив, стагнацию общества.
The article offers for consideration a new means of reconstructing intellectual history - the model of the Apollo challenge. According to the authors, the study of the history of ideas through the concept of "Apollo's challenge" can help to identify the nodal points of this multifaceted process and clarify some of its fundamentally important points. In terms of content, the article is divided into two parts. The first part is logical and theoretical. It sets the basic conceptual preconditions of the presented model. The novelty of the article is as follows: 1) the procedural concept of rational knowledge, based on the application of the widely understood principle of sufficient basis introduced by the authors as a criterion is stated; within this understanding the theory of rationality is developed as a theory of argumentation; 2) the ratio of the concepts "scientific knowledge" and "rational knowledge" is revealed; 3) the new concept "social provision of knowledge" is introduced; 4) the new sociophilosophical concept "Apollo challenge" is proposed. The second block of the article is historical and empirical. It shows on concrete historical examples how the model of Apollo call can be applied to reveal nodal points of intellectual history and to reconstruct the peculiarities of the process of growth of rational knowledge, which determines development or, on the contrary, stagnation of the society.
Статья посвящена вопросам идеологии радикального ислама и места в ней крестовых походов. С опорой на корпус научной литературы, посвященной проблеме исторической памяти и истории исламского радикализма, и источники (священные тексты исламской религии, фетвы радикальных имамов, данные отечественной и зарубежной прессы и т.д.) изучены основы идейной концепции радикального ислама, дана оценка данного феномена в контексте возрастания вооруженной активности радикалов в Европе и США. Особое внимание в исследовании уделяется проблеме священной войны и репрезентации крестовых походов через призму этой концепции. Очевидно, что сегодня «воспоминания» о событиях Средневековья заняли в идеологии и пропаганде радикального ислама особое место.
The article is devoted to the ideology of radical Islam and the place of the Crusades in it. Based on the corpus of scientific literature devoted to the problem of historical memory and history of radical Islam, and sources (sacred texts of the Islamic religion, fatwas of radical imams, data from the domestic and foreign press, etc.) the basics of the ideological concept of radical Islam have been studied, an assessment of this phenomenon is given in the context of an increase in armed activity radicals in Europe and the USA. Special attention in the study is paid to the concept of holy war and its representation through the prism of this concept of the Crusades. It is obvious that today the "memories" of the events of the Middle Ages have taken a special place in ideology and propaganda of radical Islam.
Рецензируемая монография (Stewart J. The Emergence of Subjectivity in the Ancient and Medieval World: An Interpretation of Western Civilization) предлагает обновлённый гегельянский подход, который детализирует исторический тренд развития субъективности. Однако она имеет и ряд ограничений, связанных с общей концепцией, трактовкой источников и лакунами.
The reviewed monograph (Stewart J. The Emergence of Subjectivity in the Ancient and Medieval World: An Interpretation of Western Civilization) offers an updated Hegelian approach that details the historical trend of the development of subjectivity. Yet, it also faces limitations related to the general conception, treatment of sources and lacunae.
Колониальные взаимоотношения Запада и Востока привели к формированию особого гибридного типа идентичности у жителей подчиненных территорий. Исследования этой идентичности в рамках постколониальной теории позволили говорить об особом положении, которое занимают мигранты, а также некоторая часть населения бывших колоний. Для его обозначения Хоми Бхабха ввел понятие «внедомности» (unhomely), характеризующее нахождение человека между культурами и традициями. Статья посвящена рассмотрению концепции «внедомности», ее философским истокам (европейский психоанализ и экзистенциализм) и характеристикам, а также отражению этой концепции в постколониальной художественной литературе.
Colonial relations between the West and the East led to the formation of a special hybrid type of identity among residents of colonies. The study of this identity in the framework of postcolonial theory allowed to speak about the special state distinguishing for migrants, as well as for some part of the population of former colonies. To designate it, Homi Bhabha introduced the concept of “unhomely”, which characterizes the person's finding between cultures and traditions. The article is devoted to the consideration of the concept of “unhomely”, its philosophical origins (European psychoanalysis and existentialism) and characteristics, as well as the reflection of this concept in postcolonial literature.
The Cambridge Edition of Early Christian Writings provides the definitive anthology of early Christian texts from ca. 100 CE to ca. 650 CE. Its volumes reflect the cultural, intellectual, and linguistic diversity of early Christianity, and are organized thematically on the topics of God, Practice, Christ, Community, Reading, and Creation. The series expands the pool of source material to include not only Greek and Latin writings, but also Syriac and Coptic texts. Additionally, the series rejects a theologically normative view by juxtaposing texts that were important in antiquity but later deemed 'heretical' with orthodox texts. The translations are accompanied by introductions, notes, suggestions for further reading, and scriptural indices. The third volume focuses on early Christian reflection on Christ as God incarnate from the first century to ca. 450 CE. It will be an invaluable resource for students and academic researchers in early Christian studies, history of Christianity, theology and religious studies, and late antique Roman history.
This thesis sheds new light on two relatively unknown and understudied patriarchs of Constantinople in the second half of the sixth century. It analyses the challenges faced by the patriarchs Eutychios (552-565; 577-582) and John Scholastikos (565-577) and examines how these challenges influenced the religious policy of the emperors Justin II (565-578) and Tiberios (578-582). A coherent scholarly analysis of the religious history of the Eastern Roman Empire in that period has hitherto been missing, but my thesis closes this gap by proposing a novel explanation of how most ecclesiastical disputes developed during the patriarchates of Eutychios and John. It argues that incidents such as John’s persecution of Christian sects who were perceived as heretics after 571 and the attacks on Eutychios for allegedly providing shelter to people accused of paganism in 580 can only be understood in the larger context of the rivalry between the two patriarchs and their attempts to mobilise rival bodies of potential support. Eutychios became the victim of intrigue in 565 because he did not support the imperial ambitions of Justin II, who succeeded the elderly emperor Justinian in that year. He was sent into exile and replaced with John Scholastikos, yet he never acknowledged John as patriarch. The church of Constantinople was thus effectively divided, and when Eutychios returned as patriarch after John’s death in 577, he declared all of John’s actions invalid and behaved as if he himself had never been legally deposed. Consequently, reconciliation between the two factions became impossible; Eutychios’ legitimacy as patriarch remained hotly contested until his own death in 582. The fierce competition over the patriarchate between these two bishops weakened the standing of each in the Constantinopolitan church. Their desire to bolster their legitimacy and present themselves as defenders of orthodoxy proved a major stimulus for their initiatives. Previous scholarly contributions have not discussed the crucial importance of the rivalry between Eutychios and John. So far, the persecutions and denunciations that took place in their patriarchates have only been analysed independently. I, however, show that these incidents are better understood as inter-connected because they all arose from a struggle for power at the top of the imperial church.
The Cambridge Edition of Early Christian Writings provides the definitive anthology of early Christian texts from ca. 100 CE to ca. 650 CE. Its volumes reflect the cultural, intellectual, and linguistic diversity of early Christianity, and are organized thematically on the topics of God, Practice, Christ, Community, Reading, and Creation. The series expands the pool of source material to include not only Greek and Latin writings, but also Syriac and Coptic texts. Additionally, the series rejects a theologically normative view by juxtaposing texts that were important in antiquity but later deemed 'heretical' with orthodox texts. The translations are accompanied by introductions, notes, suggestions for further reading, and scriptural indices. The fourth volume focuses on early Christian reflection on Christ as God incarnate from ca. 450 CE to the eighth century. It will be an invaluable resource for students and academic researchers in early Christian studies, history of Christianity, theology and religious studies, and late antique Roman history.
This chapter reviews textual, cartographic, and material evidence for contact between China and Byzantium from the fifth to the mid-eighth century. Objects from ‘Fulin’ found in tombs indicate that Byzantine goods, especially gold coins, reached China via Turkic and Sogdian intermediaries, where they inspired imitations. They seem to have been valued not only for their material but also for their positive associations with the West, associated with immortality and divinity. Evidence for transcultural flow westward is more limited and later in date, but ties with faraway China support the conclusion that Byzantium was a ‘global’ civilisation in the early Byzantine centuries.
In the middle ages, Franciscan monks from Western Europe and Nestorian monks from Syria traveled to the Far East to spread the gospel and to establish their churches in the region. Although they shared similar goals, Franciscans and Nestorians employed different methods of persuasion, so the results and legacy of their missionary work differed considerably. The Nestorians were remarkably successful in the Far East, as proven by the gravestones in the Mongolian steppes; in their home countries, ironically, they were increasingly marginalized. In contrast, the Franciscans and other European travelers to the Far East did not achieve similar missionary success and scarcely left a mark on the region after the mid-fourteenth century. The travelogues and letters they composed for their audiences at home, however, had a great impact, both on late-medieval European ambitions to open up the world and on the return of the Catholic mission in seventeenth-century China. In summary, the Nestorians’ legacy was stone monuments in the East and the Franciscans left inspiring texts in the West. A comparison of the respective practices of Christian missionary activity in the Far East may further recognition of how medieval cross-cultural travel affected both the regions of origin and the regions of destination in various ways. Therefore, even though the Christian presence in the Far East vanished in the late middle ages, it had lasting consequences for the societies from whence the missionaries came. It not only broadened the West’s knowledge of the Far East but also influenced the renewal of Christian missions in the region from the seventeenth century onwards.
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