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At the end of the nineteenth century, German theologians and philosophers rediscovered the Renaissance cardinal Nicholas of Cusa (1401-1464). Immediately they hailed Cusanus as the first modern thinker, a brilliant German rival to the French Descartes. But since the founding of the Cusanus critical edition in 1927 up to its conclusion in 2005, historians have gradually learned that Nicholas was more of a medieval preacher and contemplative than a modern philosopher. Yet over the same century, modern German and French readers were already digging into Nicholas's many works. There they encountered an exciting voice with fresh perspectives about God's immanence in the cosmos and the awesome capacities of the human mind. Leading philosophers and theologians from Erich Przywara to Karl Jaspers to Hans-Georg Gadamer, and from Gilles Deleuze to Jacques Lacan to Michel de Certeau, found their own thinking stimulated by the cardinal's innovative concepts and interdisciplinary style. Even as Nicholas shifted from modern to medieval among historians, he was emerging as a contemporary interlocutor for moderns and postmoderns. Who could have guessed that the first debate between Jean-Luc Marion and Emmanuel Falque would take place over the fifteenth-century mystical dialogue, De visione dei? If Meister Eckhart found his moment amidst Deconstruction in prior decades, Nicholas of Cusa is our thinker for today. His interests anticipate themes in continental philosophy of religion, whether alterity, invisibility, the fold, or the icon. His habit of interweaving philosophy and theology anticipates current debates on the thresholds of phenomenology. Our volume first maps the contours of modern receptions of Nicholas of Cusa in French and German spheres, and then beyond Europe to the Americas and Japan. It also hosts the next round of engagement by some of today's most original Christian thinkers: Emmanuel Falque, John Milbank, and David Bentley Hart.

In 1879, Canon Thomas Frederick Simmons edited the late medieval poem now known as The Lay Folks'Mass Book creating what remains the standard edition of the text. This volume shows how Simmons'interest in the text was related profoundly to contemporary debates about worship in the Church of England, and how he used his medievalist researches as the basis for the most important attempt at Prayer Book revision between the Reformation and the twentieth century.

This monograph provides the first English translation and commentary on the two Sermons and Lectures Meister Eckhart gave as Prior Provincial to his first Provincial Chapter of the German Dominicans of Saxony soon after his return from his first stay in Paris as Magister. The introduction considers the provenance of the text and seeks to give insight into the nature of his expository work which is quite alien to the modern scriptural exegete. In addition, it highlights the main ideas addressed in the texts in order that they might be stepping stones in the reader's journey through the sermons and lectures. The commentary seeks to address these key ideas, some of Eckhart's characteristic examples as well as noting his creative use of language. Eckhart's thoughts are placed within the context of his time, noting the different influences on him from Augustine, various Church Fathers, the Neo-Platonists, Pseudo-Dionysius and Aquinas as well as Jewish and Islamic theologians. In addition, it will highlight areas where his originality can be seen, and others where he could be and was misunderstood.

From 2011 onwards the knowledge of the authors cited in the text has improved, producing a more precise view of the long doxography on the causes of diseases, a more reliable text of the known fragments of Herophilus, Erasistratus and Asclepiades of Bithynia, and a new fragment of Herophilus. A second edition of the text with French translation (2016) does not differ much from the text of Manetti (2011), but presents a new hypothesis about the motivations of the autograph text. The discussion progressed with numerous articles on the three Hellenistic authors and on the relationship of the Anonymous to his ‘ancient'sources (Aristotle, Plato); two new editions of the fragments of Menecrates of Syracuse and Philistion of Locri, widely quoted in the doxography, appeared, as well as articles on the author's personality, on the methods of abbreviation, and on the graphic signs; new proposals for integration and reading have concerned both the main text on the recto and the passages added on the verso of the roll by the same hand. This second edition takes into account all the corrections to the edition of 2011 and the various suggestions that have been presented later.

This critical edition of the Cistercian astronomer and conciliarist Hermann Zoest of Munster's De fermento et azimo, surviving in a dozen complete manuscripts, makes available the greatest medieval treatise concerning the type of bread that Jesus broke at the Last Supper. Since the so-called Schism of 1054, the Greeks, who employed ordinary leavened bread in the sacrament of the Eucharist, routinely claimed that the Latin use of unleavened bread was invalid and did not involve the Body of Christ. Hermann composed his treatise in 1436 at the Council of Basel, with the oecumenical goal of facilitating Church Union. Relying on astronomy, biblical exegesis, conversation with Greeks, and, in a later revision, information from the famous Jewish convert Bishop Paul of Burgos, Hermann came to the conclusion that the Last Supper occurred before Passover when the Jews were still eating leavened bread, although he allowed for the possibility that Jesus established a new rite with unleavened bread. After enumerating the disagreements between Greeks and Latins, Hermann advised that they focus on the faith and ignore what he labelled ceremonial differences.

Theodore Metochites'Aristotelian paraphrases (c. 1312), covering all 40 books of the Stagirite's extant works on natural philosophy, constitute one of the major achievements of late Byzantine learning. This volume offers the first critical edition of Metochites'paraphrases of the three books of the De anima, accompanied by an introduction and an English translation with an apparatus of parallel passages in Aristotle's ancient commentators. The first part of the introduction presents and evaluates the sources for the text, consisting of thirteen Greek manuscripts, a 15th-century Greek epitome and a 16th-century Latin translation. The genealogical relationships between these are established on the basis of separative and conjunctive errors, identified, inter alia, through critical discussions of more than 300 passages. The second part of the introduction discusses the nature, purpose and sources of the paraphrases as well as several linguistic questions with implications for editing and translating the text. The third part of the introduction sets out the principles of this edition and translation.

Giovanni Villani's New Chronicle traces the history of Europe, Italy, and Florence over a vast sweep of time – from the Tower of Babel to the great earthquake of 1348. In the eleventh and twelfth books, Villani depicts a particularly eventful period in the history of Florence, whose grandeur is illustrated in several famous chapters describing the city's income, expenses, and magnificence. The dramatic account follows Florence's internal affairs as well as its conflicts with powerful lords like Castruccio Castracani and Mastino della Scala. The chronicler's perspective, however, ranges beyond his city, as he documents such events as the imperial coronation of Louis of Bavaria, the penitential pilgrimage of Venturino da Bergamo, and the first campaigns of the Hundred Year's War.

Cicero's so-called Academica is a significant text for European cultural and intellectual history: as a substantial and self-contained body of evidence for one of the two varieties of scepticism in antiquity, as evidence for Stoic thought presented on its own terms and in interaction with objections, as a key text in a broader tradition which is devoted to the possibility of knowledge arising from perceptual experience, and as evidence for the fate of Plato's Academy in its final phase as a functioning school. This volume is the first detailed commentary on this set of texts since Reid's, published in 1885. It takes full account of the scholarly debate to date and seeks to elucidate the dialogues and fragmentary remains from a philosophical, historical, literary, and linguistic point of view.

Primasius von Hadrumetum, ein nordafrikanischer Bischof des 6. Jahrhunderts, schrieb am Ende der Antike einen bedeutenden Kommentar zur Apokalypse des Johannes. Er stützt diesen Kommentar auf die wichtigste altlateinische Form des Apokalypsetextes und ist deshalb eine bedeutende Quelle für die frühe lateinische Fassung der Apokalypse. Inhaltlich rezipiert er Tyconius, einen Zeitgenossen Augustins, so dass der damals berühmte, in der Ausgangsfassung verlorene Kommentar des Tyconius durch ihn vorzüglich erkennbar und für eine neue Zeit aktualisiert wird.

Die Quellen der Aristoteles-Rezeption bzw. der aristotelischen Logik im byzantinischen Mittelalter sind nur teilweise oder gering erforscht. Eine der wichtigen Autoritäten dieser Tradition stellt Leon Magentenos (12. Jh.?) dar. Magentenos war Metropolit von Mytilene sowie ein Gelehrter, der Kommentare zu allen sechs Traktaten des aristotelischen Organon (Categoriae, De Interpretatione, Analytica Priora, Analytica Posteriora, Topica, Sophistici Elenchi) verfasst hat. Hier wird die kritische Edition des Kommentars zum zweiten Buch der Ersten Analytik zusammen mit seiner Übersetzung ins Englische vorgelegt. Untersucht werden auch die dem Kommentar angehängten syllogistischen Diagramme. Kommentare zu Analytica Priora II nach der Spätantike und vor Magentenos waren eher eine Rarität, daher ist sein Kommentar eine wichtige Quelle für alle Forscher, die sich mit der Geschichte der byzantinischen Logik und der aristotelischen Kommentierung befassen.

The Book contains the two extant passages of an early Armenian Commentary on Genesis. The first fragment has been known for some years; the second is newly identified and published for the first time here. The Armenian text and English translation are supplemented with commentary and notes. The text has been attributed to Step'anos of Siwnik'(8th century).

This is the first work to examine Calvin's understanding of the relationship between Jews and Christians at such a fundamental level. After an overview of the status of Jews in Europe during the late Middle Ages and the interest at that time in the knowledge of Hebrew and Judaism, the author turns specifically to Calvin and his interpretation of the Bible. Several important questions are addressed: How did Calvin understand the relationship between Jews and Christians? Have Christians taken the place of the Jews, or do they belong to the Jews because they are included in the relationship between God and Israel? What does Calvin have to say about the future of the Jews? The author concludes that Calvin's view of the relationship between Jews and Christians is closely tied to his view of the unity of the Old and New Testaments.

An exciting new approach to one of the most important texts of medieval Europe.The story of the Trojan War has been told and retold across the ages, from Homer's Iliad and Virgil's Aeneid to recent film and television adaptations. The peoples of medieval Europe were especially enthralled with the tale of the siege of the great city by the Greeks, and by the fourteenth century virtually every royal house in Europe traced its ancestry to some long-ago Trojan warrior. The medieval West, however, had no access to Homer, and though Virgil was certainly read, the most influential version of the Troy story for centuries was that recounted in the Roman de Troie, by Benoît de Sainte Maure. This massive poem in Old French claimed to be a translation of two eyewitness accounts of the War, both actually late antique forgeries, but it is in reality a largely original tapestry of chivalric exploits, elaborate descriptions and marvellous creatures such as centaurs and Amazons. The love story of Troilus and Briseida was invented in its pages, later inspiring Boccaccio, Chaucer and Shakespeare. The huge popularity of the Roman de Troie allowed medieval dynasties to create new kinds of political authority by extending their pedigrees back into days of legend, and was an essential element in the inauguration of a new genre, romance.This book uses approaches from theories of translation and temporality to develop its analysis of the Roman de Troie and its context. It reads the text against Geoffrey of Monmouth's History of the Kings of Britain to argue that Benoît is a participant in the Anglo-Norman invention of a new kind of history. It develops readings grounded in both gender studies and queer theory to demonstrate the ways in which the Roman de Troie participates in the invention of romance time, even as it uses its queer characters to cast doubt upon the optimistic genealogical fantasies of romance. Finally, it argues that the great series of ekphrastic passages so characteristic of the Roman de Troie operate as lieux de mémoire, epitomizing the potential of poetry to stop time, at least in the moment. The author also provides an overview of the complex manuscript tradition of the Roman de Troie in support of the contention that the text deserves to be central to any study of medieval literature.

Stephan Renker legt mit dieser zweisprachigen Ausgabe die erste vollständige deutsche Übersetzung der Kynegetika des Pseudo-Oppian seit über 250 Jahren vor.In dem vier Bücher und insgesamt circa 2200 Hexameterverse umfassenden Lehrgedicht aus dem frühen dritten Jahrhundert berichtet uns der Autor in unterhaltsamer Weise über verschiedene Aspekte der Jagd. So lesen wir von der Aufzucht von Jagdpferden und -hunden, den unterschiedlichen Arten pflanzen- und fleischfressender Tiere sowie von einfallsreichen Jagdmethoden.Die Ausgabe beinhaltet neben dem griechischen Text der maßgeblichen Ausgabe von Manolis Papathomopoulos eine moderne, zielsprachig orientierte und damit flüssig lesbare Übersetzung, eine ausführliche Hinführung zu Gattung, Autor und Werk sowie umfangreiche erläuternde Anmerkungen. Den Band beschließt eine reichhaltige Bibliographie.Damit erschließt Stephan Renker dieses faszinierende, von der Forschung bisher wenig beachtete Stück kaiserzeitlicher Epik nicht nur für das Fachpublikum, sondern für alle an antiker Literatur Interessierte.

The transmission and reception of the De mirabilibus, a collection of marvelous tales ascribed to Aristotle, is here presented comprehensively for the first time, from the manuscript sources to the secondary tradition (quotations, allusions and translations). The book paves the way for a better understanding of the structure of the text and its many philological puzzles, providing a solid basis for future study.

The volume is dedicated to the Hagiorite tome, one of Gregorios Palamas'most important writings because of its historical relevance and, even more, of its doctrinal and theological significance. This publication outlines the history of the document and the circumstances in which it was drafted by its author and then signed on Mount Athos by a number of representatives of the monastic centre, followed by the critical edition of the Greek text and accompanied by an introduction dedicated to the history of the document and its circulation. Moreover, the volume is enriched by a commentary that explains the role of the tome in the context of Gregorios Palamas'production of the period, as well as how it was composed. Finally, this study clarifies some aspects of Gregorios'biography, and also throws light on contemporary ecclesiastical and monastic circles.

Aristotle's theory of eternal continuous motion and his argument from everlasting change and motion to the existence of an unmoved primary cause of motion, provided in book VIII of his Physics, is one of the most influential and persistent doctrines of ancient Greek philosophy. Nevertheless, the exact wording of Aristotle's discourse is doubtful and contentious at many places. The present critical edition of Ishaq ibn Hunayn's Arabic translation (9th c.) is supposed to replace the faulty edition by A. Badawi and aims at contributing to the clarification of these textual difficulties by means of a detailed collation of the Arabic text with the most important Greek manuscripts, supported by comprehensive Greek and Arabic glossaries.

Johan Heinrich Gerken kam vor drei Jahrhunderten als Fremder nach Berlin. Er sah eine Stadt, die rasant wuchs und repräsentativ zur Residenz der preußischen Könige umgebaut wurde. Damit waren alle älteren Beschreibungen der Stadt hinfällig. Gerken sah seine Chance und verfasste so ausführlich wie kein Autor vor ihm in den Jahren von 1714 bis 1717 eine Beschreibung der ganzen Stadt »vermittelst selbstgenommener ocularer Inspection«. Durch diese Inaugenscheinnahme Berlins schuf er ein unhintergehbares Zeugnis, eine Quelle ersten Ranges. Sein Werk blieb jedoch teilweise unvollendet und vermutlich deswegen ungedruckt. Allerdings zirkulierten seine Manuskripte unter den Gelehrten. Vor allem Georg Gottfried Küster bediente sich daraus vielfach und ohne Nachweis. Gerkens Werk bildete somit eine Art von Urtext für spätere Stadtbeschreibungen und kann heute als der erste »Baedeker« Berlins gelten. In Form von Spaziergängen lädt uns Gerken ein, die sich wandelnde Stadt zu Beginn des 18. Jahrhunderts zu erkunden. Die vorliegende Edition präsentiert erstmalig den vollständigen Text mit den im Original vorgesehenen Illustrationen.

The Syriac treatise published in the present volume is in many respects a unique text. Though it has been preserved anonymously, there remains little doubt that it belongs to Porphyry of Tyre. Accordingly, it enlarges our knowledge of the views of the most famous disciple of Plotinus. The text is an important witness to Platonist discussions on First Principles and on Plato's concept of Prime Matter in the Timaeus. It contains extensive quotations from Atticus, Severus, and Boethus. This text thus provides us with new textual witnesses to these philosophers, whose legacy remains very poorly attested and little known. Additionally, the treatise is a rare example of a Platonist work preserved in the Syriac language. The Syriac reception of Plato and Platonic teachings has left rather sparse textual traces, and the question of what precisely Syriac Christians knew about Plato and his philosophy remains a debated issue. The treatise provides evidence for the close acquaintance of Syriac scholars with Platonic cosmology and with philosophical commentaries on Plato's Timaeus.

This book provides the reader with a comprehensive edition of the Church Histories by John Diakrinomenos and Theodore Lector. It contains the original texts along with translations into English and a commentary. We offer a completely new edition, which should be a convenient tool to be used by the researchers. We have made a clear distinction between what is certainly the content that comes from Theodore and the later transmission of the factual information derived from his Church History as can be found in various Byzantine works. We have also attempted, in each particular instance, to trace the connection between the transmission in the later works and Theodore's composition. It should be emphasized that it is the first translation of all Theodorean tradition into modern language.

The so-called Lectura Thomasina, a commentary on Peter Lombard's Sentences, was composed by the Dominican William of Peter of Godin at the beginning of the 14th century. The manuscript tradition provides the text with the title'Thomasina'because of the large number of verbatim quotations from Aquinas'writings. This text is not a mere compilation of Aquinas'dicta, but represents an attempt to outline the fundamental elements of Thomas'doctrine, giving them both unity and coherence. For this reason, Godin's commentary is an important witness to the reception of Aquinas'texts during the period between his death and his canonization. The critical edition of the Lectura Thomasina, presented here for the first time, is based on an examination of the entire manuscript tradition and is accompanied by an historical and philological introduction. The first half of the second book (dist. 1-22), edited in the present volume, covers a number of topics (e.g., the eternity of the world, the principle of individuation, or the soul-body problem) which have been the subject of a lively debate between Thomists and anti-Thomists in the late 13th and early 14th century.

The dominating theologian in Europe between Thomas Aquinas and John Duns Scotus, Henry of Ghent produced a massive Summa of Ordinary Questions as well as fifteen quodlibets during his long tenure at the University of Paris. His work constituted a new synthesis of faith and reason which competed with that of Thomas Aquinas and influenced the history of both philosophy and theology. The first five articles of the Summa, dealing with various issues associated with human knowledge, constitute an adequate introduction to Henry's thought. In them we find his approach to fundamental principles and themes developed in detail in the rest of his corpus. Of the five, only article one has appeared as a whole in English translation. The next four articles reinforce and develop the findings of the first article, providing additional treatments that indicate Henry's principles and orientation. In fact, these four articles alone provide a condensed but remarkably rich portrait of Henry's basic thought, and so are an invaluable resource for beginning and advanced students alike. Articles 2-5 include important positions on knowledge and reality, a conception of humanity's ultimate purpose and the pursuits most conducive to it, and a fundamental approach to faith and reason. These four articles are presented here for the first time in English translation with an introduction and notes. Along with the translation, the volume includes the Latin text of the modern critical edition.

Augustine of Hippo (AD 354-430) studied and taught rhetoric for nearly two decades until, at the age of thirty-one, he left his position as professor of rhetoric in Milan to embark upon his new life as a Christian. This was not a clean break in Augustine's thought. Previous scholarship has done much to show us that Augustine integrated rhetorical ideas about texts and speeches into his thought on homiletics, the formation of arguments, and scriptural interpretation. Over the past few decades a new movement among scholars has begun to show that Augustine also carried rhetorical concepts into areas of his thought that were beyond the typical purview of the rhetorical handbooks. In Rhetorical Economy in Augustine's Theology, Brian Gronewoller contributes to this new wave of scholarship by providing a detailed examination of Augustine's use of the rhetorical concept of economy in his theologies of creation, history, and evil, in order to gain insights into these fundamental aspects of his thought. This study finds that Augustine used rhetorical economy as the logic by which he explained a multitude of tensions within, and answered various challenges to, these three areas of his thought as well as others with which they intersect-including his understandings of providence, divine activity, and divine order.

In seiner Unterscheidung von Lüge und Wahrheit summiert Theodoret von Kyros, der wichtigste theologische Opponent Kyrills von Alexandrien während der christologischen Streitigkeiten des fünften Jahrhunderts, seine theologische Lebensleistung in doppelter Hinsicht: Nach Irenäus, Hippolyt und Epiphanius liefert er das vierte der aus der alten Kirche erhaltenen häresiographischen Kompendien, begleitet von einem Abriß der Glaubenslehre, welcher in seinem umfassenden Charakter lediglich den Dogmatiken des Origenes und des Johannes von Damaskus vergleichbar ist. Der vorliegende Band macht dieses bedeutende Werk nicht nur erstmals in einer kritischen Ausgabe mit umfassendem Quellen- und Similienapparat zugänglich, und zwar in dessen ursprünglicher Gestalt, ohne das ursprünglich der pseudepigraphen Schrift Ad Sporacium entstammende Nestoriuskapitel. Darüber hinaus klärt er die Quellenfrage, indem er die weitgehende Abhängigkeit der Häretikerdarstellungen von Irenäus, Clemens v. Alexandrien, Hippolyt und Euseb aufweist, aber auch eine bislang unbekannte Quelle herauspräpariert, die sowohl Theodoret als auch Epiphanius vorgelegen haben muss. Auch hinsichtlich des Bibeltextes ergeben sich neue Einblicke sowohl in die Separattradition einzelner Bibelverse als geflügelte Worte als auch in das spezifische Gepräge des tatsächlich verwendeten antiochenischen Bibeltextes.

Konon von Bidana ist der Apostel der rauhen Landschaft Isaurien: Nachdem Paulus gescheitert ist, kommt das Evangelium Christi durch Konon, einen Dorfbewohner aus dem Taurosgebirge, der kaum Griechisch spricht, dafür aber die einheimische Sprache, zu den Bewohnern der Berge. Er befriedet die notorisch unruhige Region, indem er Dämonen austreibt. Von einem römischen Statthalter vor Gericht gezerrt, wird ihm als Christ unter Foltern der Prozeß gemacht – doch seine isaurischen Jünger greifen zu den Waffen und befreien den blutüberströmten Wundertäter von der Folterbank. So zumindest stellt es die spätantike griechische Märtyrervita Konons dar, die in diesem Band ediert, übersetzt und eingeleitet wird. Auch wenn Konon also nicht als Märtyrer starb, breitete sich sein Kult zunächst in Kleinasien und dann im weiteren Mittelmeerraum aus; großen Anteil daran hatte der ebenfalls aus dem Tauros stammende Kaiser Zenon. Unangefochtenes Zentrum von Konons Verehrung blieb seine Heimat, Isaurien. Hier scheint auch seine Vita verfaßt worden zu sein, bevor sie sich in griechischen Handschriften verbreitete und in viele Sprachen der Alten Welt, darunter Koptisch, Armenisch und – später – Altkirchenslawisch, übersetzt wurde. Dieser Band steht in enger Verbindung mit TU 184.

Nach der Veröffentlichung seines »Essay concerning Human Understanding« galt Locke als wissenschaftliche Autorität einer neuen, »empiristischen« Sichtweise auf den Menschen, nach der der Geist des Menschen bei Geburt ein »white sheet of paper« sei. Vom Erneuerer Locke erhofften sich viele Eltern hilfreiche Fingerzeige. So wurde er etwa mit der Erziehung von Anthony Ashley Cooper, dem später als »Shaftesbury« bekannt gewordenen Philosophen, betraut. Aber Locke bediente mit der Schrift auch den nicht nur in Erziehungsfragen umfangreichen Ratgebermarkt der damaligen Zeit. Ziel des Buches ist die Erziehung zu einer Persönlichkeit, die im Rahmen einer sich neu konstituierenden gesellschaftlichen Ordnung die ihrer Stellung gemäßen Aufgaben zu erfüllen imstande ist. Die erziehungswissenschaftliche Wirkung der »Gedanken« hängt dabei unmittelbar mit der »Freiheitlichkeit« ihres Erziehungskonzepts zusammen. Lernen, zumal die Aneignung sozialen Rollenverhaltens, lässt sich nach Locke am besten im »Spiel«.

Essential passages from a classic Chinese history, organized topically, introduced, and annotatedZuo Tradition, China's first great work of history, was completed by about 300 BCE and recounts events during a period of disunity from 722 to 468 BCE. The text, which plays a foundational role in Chinese culture, has been newly translated into English by Stephen Durrant, Wai-yee Li, and David Schaberg in an unabridged, bilingual, three-volume set. This reader arranges key passages from that set according to topic, as a guide to the study of early Chinese culture and thought. Chapter subjects include succession struggles; women; warfare; ritual propriety; governance; law and punishment; famous statesmen; diplomacy; Confucius and his disciples; dreams and anomalies; and cultural others. An introduction explains the nature and significance of Zuozhuan and discusses how to read the text. Section introductions and judicious footnoting provide contextual information and explain the historical significance and meaning of particular events. The Zuo Tradition / Zuozhuan Reader will appeal to readers interested in Chinese and world history, claiming a place on library and personal bookshelves alongside other narratives from the ancient world.

Der «Niederrheinische Orientbericht», in der zweiten Hälfte des 14. Jahrhunderts von einem anonymen Autor verfasst, ist nicht nur literatur- und allgemeinhistorisch bedeutsam, weil er als erster deutschsprachiger Erfahrungsbericht über den Nahen Osten gilt. Auch sprachhistorisch ist er als eine der wenigen literarischen Quellen für das Ripuarische des ausgehenden Mittelalters von hohem Wert. Mit der vorliegenden Studie wird erstmals eine vollständige, handschriftennahe Edition beider vorhandener Textzeugen vorgelegt. Untersuchungen zu Überlieferung, Herkunft und Inhalt und ein ausführlicher Stellenkommentar liefern mit neuen Erkenntnissen den Schlüssel zum Textverständnis. Eine detaillierte sprachliche Analyse, die neben der Edition den zweiten Schwerpunkt der Arbeit bildet, leistet einen ergänzenden Beitrag zur ripuarischen Sprachforschung.

Der Band enthält zwei von Schleiermacher veröffentlichte Übersetzungswerke aus dem Englischen, die nach Inhalt und Interessenausrichtung sehr unterschiedlich sind.Schleiermacher publizierte 1798 zwei Teilbände „Predigten“ mit insgesamt 24 Predigten von Joseph Fawcett, die ursprünglich unter dem Titel „Sermons“ 1795 in London erschienen waren. Diese Übersetzung wird hier nach ihrer Publikation vor über 200 Jahren erstmals erneut gedruckt und editorisch erschlossen. Dabei wird der englische Text synoptisch dargeboten. Fawcett hat in seinen Predigten weit über 400 Textstellen durch Anführungszeichen markiert, aber niemals eine Quelle seiner Zitate angegeben. Schleiermacher versah seine Übersetzung in Fußnoten mit 110 Nachweisen zu Bibelstellen. In der Edition sind alle Fawcett-Zitatstellen erfasst und behandelt.Sodann verdeutschte Schleiermacher mit Henriette Herz den 1799 in London von Mungo Park vorgelegten Bericht „Travels in the interior districts of Africa“ über die Erkundung des westafrikanischen Flusses Niger. Diese anonym erschienene Übersetzung, die bezüglich der Leistungen der beteiligten Personen nicht restlos aufzuklären ist, wurde 1799 in Berlin unter dem Titel „Reisen im Innern von Afrika“ publiziert. Nur der Textteil, den Schleiermacher nach eigenem Briefzeugnis selbst vollständig übersetzt hat, wird synoptisch präsentiert; die anderen Textteile werden allein in deutscher Textfassung mitgeteilt.

The monograph series Oxford Studies in Medieval Literature and Culture showcases the plurilingual and multicultural quality of medieval literature and actively seeks to promote research that not only focuses on the array of subjects medievalists now pursue—in literature, theology, and philosophy, in social, political, jurisprudential, and intellectual history, the history of art, and the history of science—but also that combines these subjects productively. It offers innovative studies on topics that may include, but are not limited to, manuscript and book history; languages and literatures of the global Middle Ages; race and the post-colonial; the digital humanities, media and performance; music; medicine; the history of affect and the emotions; the literature and practices of devotion; the theory and history of gender and sexuality, ecocriticism and the environment; theories of aesthetics; medievalism. Meditating about death and the afterlife was one of the most important techniques that Christian societies in medieval and early modern Europe had at their disposal for developing a sense of individual selfhood. Believers who regularly and systematically reflected on the inevitability of death and the certainty of eternal punishment in hell or reward in heaven would acquire an understanding of themselves as a unique persons defined by their moral actions; they would also learn to discipline themselves by feeling remorse for their sins, doing penance, and cultivating a permanent vigilance over their future thoughts and deeds. This book covers a crucial period in the formation and transformation of the technique of meditating on death: from the thirteenth century, when a practice that had mainly been the preserve of a monastic elite began to be more widely disseminated among all segments of Christian society, to the sixteenth, when the Protestant Reformation transformed the technique of spiritual exercise into a bible-based mindfulness that avoided the stigma of works piety. It discusses the textual instructions for meditation as well as the theories and beliefs and doctrines that lay behind them; the sources are Latin and vernacular and enjoyed widespread circulation in Roman Christian and Protestant Europe during the period under consideration.

Leibniz published the Dissertation on Combinatorial Art in 1666. This book contains the seeds of Leibniz's mature thought, as well as many of the mathematical ideas that he would go on to further develop after the invention of the calculus. It is in the Dissertation, for instance, that we find the project for the construction of a logical calculus clearly expressed for the first time. The idea of encoding terms and propositions by means of numbers, later developed by Kurt Gödel, also appears in this work. In this text, furthermore, Leibniz conceives the possibility of constituting a universal language or universal characteristic, a project that he would pursue for the rest of his life. Mugnai, van Ruler, and Wilson present the first full English translation of the Dissertation, complete with a critical introduction and a comprehensive commentary.

Philipp Melanchthons'Loci praecipui theologici'in der Letztfassung von 1559 sind die reife Summe seines theologischen Schaffens. Gemeinsam mit der'Institutio'Johannes Calvins sind sie die wirkmächtigste reformatorische Dogmatik. Sie liegen nun erstmals ins Deutsche übersetzt in einer lateinisch-deutschen Ausgabe im ersten Teilband vor. Die philologische Seite der Übersetzung lag bei dem Basler Altphilologen Peter Litwan unter Assistenz der Altphilologin Florence Becher-Häusermann. Die theologische Redaktion hatte Sven Grosse, Professor für Historische und Systematische Theologie an der Staatsunabhängigen Theologischen Hochschule Basel. Die Ausgabe ist auf zwei Bände angelegt. [Loci praecipui theologici nunc denuo cura et diligentia. Summa recogniti multisque in locis copiose illustrati 1559. Latin-German Philipp Melanchthon's'Loci praecipui theologici', in the final edition of 1559, are his mature theological opus magnum, and together with Calvin's'Institutio'they are the most influential dogmatics of the reformation. This book represents the first translation of the text in a Latin-German edition. The philological work was done by Basel classical philologist Peter Litwan, assisted by classical philologist Florence Becher-Häusermann. The theolocial editorial was done by Sven Grosse, professor of Historical and Systematic Theology at Staatsunabhängige Theologische Hochschule Basel. The edition is planned in two volumes.

Der »Gorgias« ist einer der umfangreichsten und inhaltlich komplexesten Dialoge Platons. Nach gängiger Meinung handelt sich um ein Gespräch zwischen Sokrates und drei uneinsichtigen Personen, wobei Sokrates am Ende obsiegt. Der Dialog ist danach ein ›Protreptikos‹, eine Mahnung zur Philosophie. Das ist richtig, aber der Dialog zeigt auch, dass die Mahnung keinen Erfolg hat und warum das nicht möglich ist. Die (konzentrierte) Neuübersetzung und der eingeschobene Kommentar beschränken sich auf das eigentliche Thema, die Auseinandersetzung zwischen politischer Realität (Wettbewerb, Ungleichheit) und idealistischen Hoffnungen (Gleichheit aller Menschen). Sie ist daher gut als Einstieg geeignet. Kursive Zwischentitel zeigen die Vielfältigkeit der diskutierten Einzelfragen. Das gilt besonders für Sokrates'Gespräch mit Kallikles, den Höhepunkt des Dialogs, weil es dort um das wichtigste aller politischen Themen, um Leben und Tod, geht. Zugrunde liegt der griechische Oxfordtext von Burnet; die Stephanuspaginierung wird zeilengenau mitgeführt.

In democratic Athens, mass citizen audiences - whether in the lawcourts, or in the political Assembly and Council, or when gathered for formal civic occasions - frequently heard politicians and litigants discussing the city's past, and manipulating it for persuasive ends. The Rhetoric of the Past in Demosthenes and Aeschines explores how these dynamics worked in practice, taking two prominent mid-fourth-century politicians (and bitter adversaries) as focal points. While most recent scholarly treatments of how the Athenians recalled their past concentrate on collective processes, this work looks instead at the rhetorical strategies devised by individual orators, examining what it meant for Demosthenes or Aeschines to present particular'historical'examples, arguments, and illustrations in particular contexts. It argues that discussing the Athenian past - and therefore discussing a core aspect of Athenian identity itself - offered Demosthenes and Aeschines, among others, an effective and versatile means both of building and highlighting their own credibility, authority, and commitment to the democracy and its values, and of competing with their rivals, whose own versions and handling of the past they could challenge and undermine as a symbolic attack on those rivals'wider competence. Recourse to versions of the past also offered orators a way of reflecting on a troubled contemporary geopolitical landscape in which Athens first confronted the enterprising Philip II of Macedon and then coped with Macedonian hegemony. The work covers the full range of Demosthenes'and Aeschines'surviving public speeches, and the extended opening chapter includes synoptic surveys of key individual topics which feed into the main discussion.

Die Untersuchung widmet sich drei wichtigen Begriffen der umbrischen Ritualbeschreibungen: dem Nomen ‚uestisia‘ sowie den beiden Verben ‚uesticatu‘ und ‚uest(e)is‘. Durch eine systematische Untersuchung aller Belege werden die Kontexte erschlossen, in denen diese Lexeme auftreten, um die Funktionen der so bezeichneten Referenten bzw. Handlungen innerhalb der Rituale zu identifizieren. Das Nomen ‚uestisia‘ bezeichnet ein spezifisches Opfergebäck; der Verbalausdruck ‚uesticatu‘ verweist seinerseits auf die Verwendung dieses Gebäcks, wodurch in bestimmten Ritualphasen die Repräsentation der vertrauensvollen Haltung des Opfernden auf der Handlungsebene möglich ist. Diese wird durch die parallel geäußerten Gebete auch auf der Sprachebene zum Ausdruck gebracht. Entgegen bisheriger Auffassungen ist ‚uest(e)is‘ weder etymologisch noch synchron zu ‚uestisia‘ und ‚uesticatu‘ zu stellen, sondern referiert vermutlich auf die Körperhaltung des Opfernden beim Aussprechen der Gebete (etwa'leicht gebeugt').

Johannes Mathesius (1504 - 1565) gehört zu den berühmtesten Predigern der Reformationszeit. Seine Predigtsammlungen sind über Jahrhunderte hinweg geschätzt und rezipiert worden. Predigend hat er die Reformation in seiner Stadt Joachimsthal und darüber hinaus verbreitet. Jahrhunderte lang wurden gedruckte Predigten von Mathesius im lutherischen Raum als Trosttexte gelesen. Vier seiner Trostschriften werden in diesem Buch in historisch-kritischen Editionen neu zugänglich gemacht. Die Editionen muten ihren Leser•innen einen historischen Sprachstand zu in der Überzeugung, dass Lesemühe intensives Lesen ermöglicht.

Der dritte Band der'Opera omnia Melchioris Cani'widmet sich Canos erster'Relectio de sacramentis in genere'. Diese bedeutende Vorlesung hielt Melchior Cano im Frühsommer des Jahres 1547 als Lehrstuhlinhaber an der Universität von Salamanca als Festvorlesung zum Abschluss des akademischen Jahres. Die Thematik selbst bietet ein höchst interessantes Beispiel für die im 16. Jahrhundert vielfach diskutierte Sakramentenlehre, die insbesondere auf dem Konzil von Trient mit Nachdruck behandelt worden ist. 1550 erstmals gedruckt, wurde die Vorlesung bis ins 19. Jahrhundert hinein intensiv rezipiert. Neben einer generellen Einführung in Autor und Thematik wird erstmalig eine textkritische lateinische Edition mit deutscher Übersetzung geboten.

Philosopher Andrew Youpa offers a novel reading of Spinoza's moral philosophy. Unlike approaches to moral philosophy that center on praiseworthiness and blameworthiness, Youpa argues that Spinoza's moral philosophy is about how to live lovingly and joyously, not hatefully or sorrowfully. It is, fundamentally, an ethics of joy. Central to this reading is a defense of the view that there is a way of life that is best for human beings, and that what makes it best is its alignment with human nature. This is not, significantly, an ethics of accountability, or what a person does or does not deserve. Morality's role is not to assign credit or blame to individuals in an economy of good and evil; rather, it is to heal the sick and empower the vulnerable. It is an ethics centered on what, with respect to mental and physical well-being, requires our attention. Spinoza's ethics adheres to a medical model of morality, enacting and embodying a system of care to ourselves, care to others, and care to things in the world around us. From this approach, Youpa defends a comprehensive reading of Spinoza's moral philosophy, including its realism, pluralism, and the importance of friendship and education, which are the greatest sources of empowerment and joy. Empowering ourselves and others begins with love: the type of love that Spinoza refers to as the virtue of modestia, or humble devotion to others with their true well-being in mind. Youpa's examination starts with an original interpretaion of Spinoza's theory of emotions, and then turns to the metaphysical foundation of his moral philosophy and its normative and practical implications.

This is the first major commentary in English on Pesher Habakkuk for forty years. It elucidates the nature of 1QpHab as the earliest commentary on the prophecy of Habakkuk by a detailed study of the biblical quotation and sectarian interpretation. This commentary provides a new edition of the scroll, including new readings, and detailed palaeographical, philological, exegetical and historical notes and discussion. It shows that the pesherist imitates the allusive style of the oracles of Habakkuk and also draws on lexemes, phrases, and themes from other biblical texts and Jewish sources. It shows that the pesherist identified the Kittim with the Romans who conquered Judaea in 63 BCE, and suggests that the scroll refers to several righteous and wicked figures, including the last Hasmonean high priests.

“Traveling with Steller as he botanizes his way across Siberia is part wilderness adventure, part open air museum visit, and a valuable historical window.” —Erika Monahan, author of The Merchants of SiberiaIn the winter of 1739, Georg Steller received word from Empress Anna of Russia that he was to embark on a secret expedition to the far reaches of Siberia as a member of the Great Northern Expedition. While searching for economic possibilities and strategic advantages, Steller was to send back descriptions of everything he saw. The Empress's instructions were detailed, from requests for a preserved whale brain to observing the child-rearing customs of local peoples, and Steller met the task with dedication, bravery, and a good measure of humor. In the name of science, Steller and his comrades confronted horse-swallowing bogs, leaped across ice floes, and survived countless close calls in their exploration of an unforgiving environment. Not stopping at lists of fishes, birds, and mammals, Steller also details the villages and the lives of those living there, from vice-governors to prostitutes. His writings rail against government corruption and the misuse of power while describing with empathy the lives of the poor and forgotten, with special attention toward Native peoples.“Not only showcases Steller the botanist but also reveals him as an admirable human being with a great sense of humor who managed to keep an upbeat attitude in the most trying circumstances.” —Eckehart J. Jäger“What emerges is a remarkable window into life—both human and animal—in 18th century Siberia.” —The Birdbooker Report“Adds fascinating details to the life of Steller and his travels and discoveries just before joining Bering in Kamchatka to set sail.” —Anchorage Daily News

La lingua medievale della medicina rappresenta un campo di studi di grande interesse e ancora bisognoso di contributi e approfondimenti, anzitutto per ciò che concerne la pubblicazione di moderne edizioni dei testi, sia in latino sia in volgare. Tra i molti trattati latini scritti nel corso del Duecento, la Chirurgia Magna di Bruno da Longobucco occupa una posizione di primo piano, testimoniato dal suo uso in àmbito universitario e dalla mole considerevole di testimoni che restituiscono l'opera. Il presente libro, dopo aver fornito una panoramica complessiva sulla figura di Bruno e sul ruolo della Chirurgia magna nel mondo latino, si occupa di indagarne con cura la tradizione volgare, costituita da otto testimoni: di uno di essi, il ms. MA 501 della Biblioteca Angelo Mai di Bergamo, si offre qui l'edizione e il commento linguistico. Infine, i risultati del lavoro propriamente lessicografico sono affidati alla stesura di un ampio glossario sinottico latino-volgare, che pone a confronto le scelte traduttorie di tre diversi volgarizzamenti (oltre al ms. bergamasco MA 501, si considerano a tal fine anche il ms. Rossi 147 della Biblioteca Corsiniana e il ms. 591 Med. della Biblioteca Civica di Verona, rispettivamente di area toscana e veneta), col fine di rendere manifesti i punti di contatto e quelli di divergenza tra latino e volgare nel processo di formazione di una lingua medica condivisa.

Rhythmuskonzepte, die den literaturwissenschaftlichen Umgang mit versifizierten Texten bis heute prägen, wurden im späten 18. und frühen 19. Jahrhundert nicht nur im poetologischen und ästhetischen Diskurs formuliert, sondern ebenso in literarischen Experimenten mit dem Versmaß. Versifizierte Texte von Friedrich Gottlieb Klopstock, Friedrich Hölderlin, Novalis, Ludwig Tieck und Johann Wolfgang Goethe werden auf die Rhythmusvorstellungen hin untersucht, die sich in der Auseinandersetzung mit metrischen Formen ausbildeten. Rhythmus geht daraus als eine Figur hervor, an der Kernfragen des poetologischen Diskurses um 1800 – die Gesetze literarischer Form, das Verhältnis von Poesie und Prosa, die Ausdifferenzierung der Gattungen – verhandelt werden. Das Begriffsfeld von Rhythmus, Metrum und Takt wird in den exemplarischen Analysen je nach Kontext differenziert. Dadurch zeigt sich, dass die literarischen Experimente mit dem Versmaß um 1800 die Grundlage bilden nicht nur für eine Verabsolutierung des Rhythmus in der Moderne, sondern auch für eine Re-Konzeption der Metrik für die moderne Literatur.