Temat: 7th Century - Prolib Integro

Skocz do pozycji: 1.

Tytuł:: Eine Oxyrhynchitische Enthaftungs Bürgschaft aus dem 7. JH.
Oxyrhynchite deed of surety from the seventh century
Autorzy:: Berkes, Lajos
Tematy:: Deed of surety
7th Century
Oxyrhynchos; Pokaż więcej
Wydawca:: Fundacja im. Rafała Taubenschlaga
Powiązania:: https://bibliotekanauki.pl/articles/1195080.pdf Link otwiera się w nowym oknie
Opis:: Edition of a fragment of an Oxyrhynchite deed of surety, P.Heid. inv. G 5150, from the first half of the seventh century. The appendix contains new readings in two more seventh-century Oxyrhynchite sureties, PSI I 52 and P.Köln XIII 548.
Dostawca treści:: Biblioteka Nauki

Artykuł

na półce

Skocz do pozycji: 2.

Tytuł:: Selib 3. Pottery from the midden
Autorzy:: Cedro, Aneta
Tematy:: Selib
refuse dump
pottery
Transitional/early Christian period
6th–7th century
tableware
cooking vessels
amphorae
oil lamps; Pokaż więcej
Wydawca:: Uniwersytet Warszawski. Wydawnictwa Uniwersytetu Warszawskiego
Powiązania:: https://bibliotekanauki.pl/articles/1684700.pdf Link otwiera się w nowym oknie
Opis:: The paper discusses some preliminary research on pottery from the refuse dump at Selib 3. The assemblage comprised a rich repertoire of tableware, cooking and transport vessels. A striking feature of this collection is the abundance of imported products, some fine ware vessels (plates, small bottles etc.) but mostly amphorae, from Egypt and from the Eastern Mediterranean. The material from Selib 3 represents a homogenous chronological assemblage that can be placed in the 6th and early 7th century AD.
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 3.

Tytuł:: Yehuda D. Nevo – A Comprehensive Skeptical Theory on the Genesis of Islam
Autorzy:: Grodzki, Marcin
Tematy:: Genesis of Islam
early Islam
archeology on Islam
Quranic studies
Syro-Palestine
Negev
Middle East in 7 th century CE; Pokaż więcej
Wydawca:: Polska Akademia Nauk. Czasopisma i Monografie PAN
Powiązania:: https://bibliotekanauki.pl/articles/57123167.pdf Link otwiera się w nowym oknie
Opis:: At the turn of the twentieth and twenty-first century, the field of Arabic and Islamic studies became enriched by a number of multi-facetted scholarly theories challenging the traditional account on the early centuries of Islam. An author of one of them was the Israeli scholar Yehuda D. Nevo (1932–1992), working in archaeology, epigraphy and historiography. He devoted much of his career to the studying of Arabic rock inscriptions in the Negev desert, as well as to investigating literary and numismatic evidence of nascent Islam. In his theory, the gradual development of the Islamic faith, inspired by Abrahamism with an admixture of Judeo-Christianity, went through a stage of “indeterminate monotheism”. Not earlier than since the end of the second century A.H. one can speak of the formation of the dogmatic pillars of Islam, similar to those we know today. This paper is an attempt to sum up Nevo’s insightful input into the field of modern Islamic & Quranic studies today. Although controversial and unorthodox, many later researchers repeatedly refered to Nevo’s plenty of inspiring theses in their quest for facts on Islamic genesis lost in the maze of time and shifting memory of generations.
Dostawca treści:: Biblioteka Nauki

Artykuł

na półce

Skocz do pozycji: 4.

Tytuł:: Naval Fire/Liquid Fire. Byzantine „Miracle” Weapon and the Question of its Familiarity to the Bulgarians between the 7th and 11th Century
Fasciculi Archaeologiae Historicae. Fasc. 25 (2012)
Autorzy:: Kokoszko, Maciej
Leszka, Mirosław J.
Wydawca:: Institute of Archaeology and Ethnology of Polish Academy of Sciences
Polish Academy of Sciences. Łódź Branch
Powiązania:: Fasciculi Archaeologiae Historicae
Opis:: 29 cm
Dostawca treści:: RCIN - Repozytorium Cyfrowe Instytutów Naukowych

Książka

na półce

Skocz do pozycji: 5.

Tytuł:: Yehuda D. Nevo – A Comprehensive Skeptical Theory on the Genesis of Islam
Autorzy:: Grodzki, Marcin
Wydawca:: Komitet Nauk Orientalistycznych PAN
Cytata wydawnicza:: Grodzki Marcin, Yehuda D. Nevo – a comprehensive skeptical theory on the genesis of Islam, Rocznik Orientalistyczny, T. LXXI, Z. 1, 2018, s. 55–95
Opis:: At the turn of the twentieth and twenty-first century, the field of Arabic and Islamic studies became enriched by a number of multi-facetted scholarly theories challenging the traditional account on the early centuries of Islam. An author of one of them was the Israeli scholar Yehuda D. Nevo (1932–1992), working in archaeology, epigraphy and historiography. He devoted much of his career to the studying of Arabic rock inscriptions in the Negev desert, as well as to investigating literary and numismatic evidence of nascent Islam. In his theory, the gradual development of the Islamic faith, inspired by Abrahamism with an admixture of Judeo-Christianity, went through a stage of “indeterminate monotheism”. Not earlier than since the end of the second century A.H. one can speak of the formation of the dogmatic pillars of Islam, similar to those we know today. This paper is an attempt to sum up Nevo’s insightful input into the field of modern Islamic & Quranic studies today. Although controversial and unorthodox, many later researchers repeatedly refered to Nevo’s plenty of inspiring theses in their quest for facts on Islamic genesis lost in the maze of time and shifting memory of generations.
Dostawca treści:: Repozytorium Centrum Otwartej Nauki

Artykuł

na półce

Skocz do pozycji: 6.

Tytuł:: Symphony No. 7 by Krzysztof Meyer - strategy of building the form, expressivity of the work
Autorzy:: Podhajski, Marek
Tematy:: 20th century
Polish composers
Krzysztof Meyer
Symphony no. 7
form and expressivity of the work; Pokaż więcej
Wydawca:: Uniwersytet im. Adama Mickiewicza w Poznaniu
Powiązania:: https://bibliotekanauki.pl/articles/780247.pdf Link otwiera się w nowym oknie
Opis:: The article brings closer the formal and expressive properties of the 7th Symphony by Krzysztof Meyer, composed in the years 2002/2003. Meyer distinguishes several specific features that should be taken into consideration during the process of composing.1 These include: the capacity to adapt, the limitation of soundinformation transferred onto the listener, and a division of the form into integrant phases. The capacity to ‘adapt’ occurs through opposing emotional states connected with the reception of music: remembering, familiarising, and becoming used to a certain property of the musical progress - surprise that emerges with the appearance of a change. The surprise effect is a strong reaction, and one that is sought after for the purpose of maintaining a high level of the listener’s engagement in the reception process of music. The need to ‘limit the sound-information’ that the composer transfers onto the listener allows the latter to take note of it and remember it. An information overload leads to a sense of disorientation, being lost, and consequently discouragement from active listening. Finally, ‘the significance of the structural elements of the form’ is considered. In his conclusion, Meyer presents a model of musical form as a progress based on phases unfolding in time. The composer outlines the following phases: the initial phase, the essential phase, the transitional phase, the phase of particular importance, and the final phase. However, he warns against literal and orthodox understanding of his concept. ‘Meyer’s fundamental aim is ‘to lead’ the listener and not to overstretch their perceptive capabilities. A ‘planned spontaneity’ is the purpose’.2 ‘All the symphonies by Meyer, both early and recent, were shaped in the same manner. The process is at the forefront: build-up, development, clashing collisions, conflict of contrasting elements’.3 The 7th Symphony is also built according to similar constructional principles. What distinguishes it from the earlier works in this genre is connected with the expressivity of the work. The composer notes: ‘The symphony evolves according to musical laws par excellence, but not without admitting some thoughts about myself in metaphorical categories, because, after all, the subtitle ‘Sinfonia del tempo che passa’ - Symphony of the Passing Time - was not chosen accidentally’.4 Thus it is a tale about one of the most fundamental existential experiences of every human being: the passing. This is suggested by the emotional aura of the music, the subtitle that the work was given, and references to emphatic rhetoricalmusical figures known from the Baroque period. As Thomas Wesselman wrote: ‘The subtitle Symphony of the Passing Time clearly invites the assigning of a retrospective character to this opus no. 97’.5 ‘It is true that the composer has never commented on the subject, but the justification of the suspicion seems to be confirmed by the expressivity of the final movement (molto lento), which, in a way, is a statement filled with peace and tranquillity made by a human being with years of experience behind him. In any case, it suffices to compare this symphony with its two predecessors, i.e. the 5th, full of energy and scored for strings, and the dramatic 6th written as a reaction to the introduction of the martial law in Poland; one has a sensation that a moment of reflection (pondering over life’s end?) plays a special role in the 7th'.6
Dostawca treści:: Biblioteka Nauki

Artykuł

na półce

Skocz do pozycji: 7.

Tytuł:: Günter Lüling – Islam as a non-trinitarian faith of Semitic forefathers
Autorzy:: Grodzki, Marcin
Wydawca:: Hans Schiler & Tim Mücke GbR
Cytata wydawnicza:: Grodzki Marcin, “Günter Lüling – Islam as a non-trinitarian faith of Semitic forefathers”, [in]: Markus Gross/Karl-Heinz Ohlig (ed.), Die Entstehung einer Weltreligion III. Der Koran als Werkzeug der Herrschaft, Hans Schiler & Tim Mücke GbR, Berlin/Tübingen 2020, pp. 372-423
Opis:: Grodzki Marcin, “Günter Lüling – Islam as a non-trinitarian faith of Semitic forefathers”, [in]: Markus Gross/Karl-Heinz Ohlig (ed.), Die Entstehung einer Weltreligion III. Der Koran als Werkzeug der Herrschaft, Hans Schiler & Tim Mücke GbR, Berlin/Tübingen 2020, pp. 372-423
Stepping out of the mainstream approach to the genesis of Islam, G. Lüling is sketching a mystical image of the spiritual depth of the inhabitants of the Middle East in Late Antiquity and their complex dilemmas of faith. His unorthodox meth-odology involves elements of dogmatism and philosophy (with the focus on the evolution and continuity of dogmas), hermeneutics, cultural anthropology and an-throposophy. By these means Lüling is attempting to draw a spiritual picture of the Late Antique man – his mentality and hierarchy of values, what may be one of the keys to reading out the actual meanings of the oldest, preserved historical testimo-nies of Islamic culture (including the Quran) in accordance with the intention of their authors. The modern man reasons and values differently than the Late Antique man, and hence - despite having nowadays a wide range of scholarly tools at hand and a thorough substantive preparation – the modern scholar is frequently not able to get behind the spirit of the studied texts and often interprets them in his own, modern sense. Lüling is a phenomenon on its own in the ranks of contemporary Western skeptical Islamicists, as he advocates a return to classical scholarly methodologies (in particular to historical-critical methods focusing on the continuity of evolution of dogmatics) and pleads in favour for their enrichment with elements of more modern methods (such as form criticism, redaction criticism, source criticism, liter-ary and philological text criticism, etc.). For Lüling, the tools of philology, literary studies and other academic disciplines that are contemporarily used with high in-tensity for research on historical monuments in the exclusive scope of these areas alone, cannot give reliable scholarly results in separation from theology. Interdisci-plinarity in the case of historical-religious research should be hierarchized by granting an overarching role back to disciplines that follow the development of philosophical thought and religious ideas. The dogmatic theology (philosophy), and more specifically - tracing the historical evolution of faith doctrines - is for Lüling an indispensable starting point to philological, historical and cultural studies. Other areas may play a supporting role. A thought does not appear out of nowhere, but has its beginning and evolution, and its course can be traced by scholarly methods. A thought does neither die, but takes on new forms and is constantly developing. What counts for Lüling are scientifically verifiable facts that must be necessarily integrated into a rational framework of the development of theological thought (such schemes are for example provided by the culturally cognate field of biblical studies). In his method, Lüling does not therefore bother too much about the my-thologized corpus of the religious tradition of Islam, although he does not reject it as a research material and draws upon it when needed. The reading of Lüling's publication requires at least a general theological preparation, but even for the "uninitiated ones" it can be an intriguing, out-of-the-ordinary adventure leading to the outskirts of the Near Eastern world of the esoteri-cism of the turn of antiquity and middle ages. Lüling is commonly and quite sche-matically classified as a generally pro-Christian-oriented researcher, a one trying to ascribe Christian roots to Islam, but it is certainly not true for Lüling. The German theologian himself denies being a Christian in the modern sense, and his theory drifts uncompromisingly towards gnosis, dualism and hypothetical forms of reli-gious syncretism, all in the wider aspect of cultural evolutionism. Regardless of the academic evaluation of Lüling’s unconventional theory on the origins of the Quran, his research brought new value into the field. It is overall a pity that Lüling – whose ideas were not fitting into the fixed schemes of the mainstream Islamic studies – did become almost completely marginalized in the world of German Oriental studies which has always been esteemed for its originality and pioneering role in Western Islamic scholarship.
Dostawca treści:: Repozytorium Centrum Otwartej Nauki

Artykuł

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Skocz do pozycji: 8.

Tytuł:: Günter Lüling i “starochrześcijańskie” hymny Koranu
Autorzy:: Grodzki, Marcin
Wydawca:: Uniwersytet Adam Mickiewicza w Poznaniu
Cytata wydawnicza:: Marcin Grodzki, Günter Lüling i “starochrześcijańskie” hymny Koranu, [w:] Adnan Abbas i Adrianna Maśko [red.], W kręgu zagadnień świata arabskiego, Uniwersytet Adam Mickiewicza w Poznaniu, Poznań, s. 443-459
Opis:: PL. Günter Lüling (1928-2014) należy do grona czołowych niemieckich badaczy Koranu przełomu XX i XXI w. W islamistyce reprezentuje nurt naukowców nastawionych sceptycznie wobec wartości historiograficznej piśmiennictwa wczesnomuzułmańskiego. W jego pracach, począwszy od lat 70-tych XX w., przewija się zasadnicze przekonanie, iż święta księga islamu wywodzi się historycznie z pism gnostycznych pierwszych wieków chrześcijaństwa. Lüling nie jest pierwszym islamoznawcą, który stawia taką tezę. Badania niemieckiego uczonego, teologa z wykształcenia i gnostyka z zamiłowania, wpisują się w szeroko pojęte poszukiwania narodzin islamu w spuściźnie religijnej i kulturowej Bliskiego Wschodu okresu późnego antyku. Lüling analizuje tekst koraniczny przy użyciu szeregu narzędzi i kryteriów badawczych wywodzących się głównie z dziedzin teologii dogmatycznej, historii religii, filologii i literaturoznawstwa.
ENG. Günter Lüling and the "Old-Christian" Hymns of the Qur’ān Summary One of the pioneers of non-normative academic research on the genesis of Islam is the German scholar Günter Lüling (b. 1928). Starting from the 70s of the XX century his works exhibit a firm belief that the Qur'an should be un-derstood as deriving from writings of the Christian traditions historically pre-ceding the Muslim scripture. The German researcher postulates that the Qur’an is a multi-layer textual structure built upon an original core of old-Christian non-Trinitarian strophic body of text (mostly hymns) used for liturgical purposes. These strophic compositions count for one-third of the stand-ardized text of the Qur'an making for its first hidden layer. Later, along with the development of the Muslim dogmatics, onto this pre-Islamic Christian layer new textual layers were applied. According to Lüling, the oldest fragments of the Muslim scripture consist of Christian hymns and strophic poetry of the Christian community of Mecca, dating back to a period even precedent to the commencement of Muhammad's activities. As Lüling believes it, the Meccan Christians of the late Antique were divided into the pro-Byzantine ones re-maining faithful to the doctrinal teachings of the Council of Nicaea (325) in-cluding its Trinity dogma and into pre-Chalcedonian Christians rejecting its decisions with subsequent teachings of the following Councils. The latter Non-Trinitarian group was rejecting Christ's deity believing that he was a created incarnate angelic messenger sent down onto earth to strengthen the hierarchical monotheistic faith. For the German scholar, the second textual layer of the Qur’an consists of fragments of hymns edited and subsequently islamized at the time of the prophet Muhammad. The third layer also includes hymns composed during Muhammad’s lifetime, however with the difference that these were originally Islamic in its character. The last and youngest layer of the Qur’anic text are fragments of suras which have been modified by Muslims after the death of their prophet, as part of the process of drafting the scriptio defectiva of the Qur’an, and later editing its scriptio plena. The Sura 80 (He Frowned), as ex-amined by Lüling from the philological and historical perspective, may serve as an example for such a multi-layer composition of the text. For the German scholar, it was originally a Christian strophic hymn primarily preoccupied with and concentrated around one main idea  the situation of believers and unbe-lievers before the throne of God on the Day of Judgment. The early redactors of the Qur’anic text were to modify the textual layout, form and meaning of the sura, dividing it semantically into four distinct parts. This editorial inter-vention, perhaps driven by a desire to reinterpret the meaning of the sura for certain purposes after the death of Muhammad, has completely altered the meaning of the text. According to Lüling, the same goes for many other texts which were in this way transformed into Qur’anic suras. Modifications intro-duced by their editors were to include, inter alia, changing their form from po-etry to prose, interpolations and contamination.
Dostawca treści:: Repozytorium Centrum Otwartej Nauki

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Skocz do pozycji: 9.

Tytuł:: John Wansbrough (1928-2002) – Przykład metodologii badań nad wczesnymi dziejami islamu
Autorzy:: Grodzki, Marcin
Wydawca:: Polskie Towarzystwo Orientalistyczne
Cytata wydawnicza:: Marcin Grodzki, „John Wansbrough (1928-2002) – Przykład metodologii badań nad wczesnymi dziejami islamu”, Przegląd Orientalistyczny 1-2 (253-254)/2015, Wydawnictwo PTO, Warszawa 2015, s. 23-28
Opis:: Title in English: John Wansbrough (1928 - 2002) - an Example of Research Methodology on the Early Islamic History John Wansbrough has contributed to the development of new research tools in the field of Islamistics, especially in the earliest history of Islamic writings. His idea was to apply one of the methods of biblical criticism (form criticism) to the ample bibliographical source materials of the Islamic tradition. No wonder that the results of Wansbrough’s studies are quite different from what is commonly taught in the West and in the East about the genesis of Islam. Wansbrough represents the Western sceptical school of studies on the Islamic origins and has contemporary followers.
John Wansbrough należy do najwybitniejszych współczesnych orientalistów zajmujących się studiami nad wczesnym okresem islamu. Jest autorem jednego z najgłośniejszych pionierskich metodologicznych eksperymentów naukowych poświęconych krytycznej analizie tekstu Koranu i korpusu tradycji muzułmańskiej. Eksperyment polegał na zastosowaniu wobec tych materiałów instrumentów krytyki naukowej, na wzór badań biblijnych. Owocem studiów Wansbrough była publikacja dwóch jego sztandarowych dzieł, pod wieloma względami przełomowych dla dziedziny islamistyki i koranistyki. W obydwu z nich, “Quranic Studies: Sources and Methods of Scriptural Interpretation” (1977) oraz “The Sectarian Milieu: Content and Composition Of Islamic Salvation History” (1978), Wansbrough podaje w nich w wątpliwość założenia metodologiczne dotychczasowych badań nad islamem. Wansbrough opiera się w swych studiach na dorobku naukowym swoim wielkich poprzedników - Abrahama Geigera, Ignazego Goldzihera, Theodora Noldeke, Friedricha Schwally’ego czy Josepha Schachta, którzy starali się postrzegać dziedzictwo tradycji muzułmańskiej poprzez pryzmat komponentów tradycji judaizmu i chrześcijaństwa. Z jednej strony, Wansbrough widzi w rozwoju historycznym i dogmatycznym islamu liczne analogie do starszych religii monoteistycznych. Z drugiej jednak strony, kwestionuje w znacznej mierze autentyczność większości dzieł tradycji muzułmańskiej datowanych na VII i VIII wiek. Według niego, dzięki analizie tekstualnej tych dzieł można dostrzec, że na najstarszych zabytkach piśmiennictwa arabsko-muzułmańskiego zostało odciśnięte piętno dogmatyki islamu wieków późniejszych. Koncepcja autora, wyrażona w szeregu książek i artykułów, tworzy przekrojowy, oryginalny obraz początków islamu, alternatywny zarówno wobec wierzeń tradycji muzułmańskiej jak i poglądów klasycznej zachodniej orientalistyki.
Dostawca treści:: Repozytorium Centrum Otwartej Nauki

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Skocz do pozycji: 10.

Tytuł:: Studies on the Historical and Doctrinal Genesis of Islam - Bruno Bonnet-Eymard and the French School of Scholarly Skepticism
Badania nad historyczno-doktrynalną genezą islamu - – Bruno Bonnet-Eymard i francuska szkoła sceptycyzmu naukowego
Autorzy:: Grodzki, Marcin
Wydawca:: Wydawnictwo Uniwersytetu Jagiellońskiego
Cytata wydawnicza:: Marcin Grodzki, „Badania nad historyczno-doktrynalną genezą islamu – Bruno Bonnet-Eymard i francuska szkoła sceptycyzmu naukowego”, Studia Religiologica, 2015, Tom 48, Numer 3, s. 245–257
Opis:: The article presents briefly the scholarly theory on the historical and dogmatic origins of Islam by the modern French researcher Bruno Bonnet-Eymard, with an attempt to classify its place in the modern field of Islamic studies. The result of over thirty years of Bonnet-Eymard’s work is his translation of the first five Qur’anic suras into French, with their comprehensive critical edition, prepared on the basis of his own philological, historical and theological exegesis. Bonnet-Eymard, belonging to the Islamicist skeptical school, attempts to read the Arabic Qur’anic text also from the perspective of other Semitic languages - mainly Hebrew and Syriac. Regardless of the flaws and merits of Bonnet-Eymard’s exegesis it surely is a valuable source of scholarly insights, conclusions and linguistic remarks that cannot be overestimated for modern critical studies of the Qur’anic text.
Artykuł przedstawia pokrótce teorię naukową współczesnego francuskiego badacza Bruno Bonnet-Eymard dotyczącą historyczno-dogmatycznej genezy islamu, wraz z jej miejscem we współczesnej islamistyce. Owocem trzydziestu lat jego pracy jest tłumaczenie kilku pierwszych sur Koranu na język francuski, wraz z ich obszernym wydaniem krytycznym, opracowanym na podstawie własnej egzegezy filologicznej, historycznej i teologicznej. Bonnet-Eymard, należący do szkoły islamistów-sceptyków, odczytuje arabski tekst koraniczny również przez pryzmat innych języków semickich – głównie hebrajskiego i syryjskiego. Niezależnie od meritum wysnutych wniosków, egzegeza Bonnet-Eymard stanowi kopalnię wartościowych spostrzeżeń, wniosków i skojarzeń językowych nie do przecenienia dla krytyczno-naukowych studiów nad tekstem koranicznym.
Dostawca treści:: Repozytorium Centrum Otwartej Nauki

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