Klugheit zu Leben und zu Herrschen : mit grossem Fleiss zweyer wahrhafftig hochgelahrten Männer in zwey Theilen verfasset.

Includes index.

The motor routes of France, to the châteaux of Touraine, Biarritz, the Pyrenees, the Riviera, & the Rhone Valley;

"A list of important events in French history and of the kings of France and the sovereigns of England in parallel columns": p. 430-434.

Biblical Politics, pt. 3

Walzer examines the laws, the histories, the prophecies, and the wisdom of the ancient biblical writers and discusses their views on such central political questions as justice, hierarchy, war, the authority of kings and priests, and the experience of exile. Because there are many biblical writers with differing views, pluralism is a central feature of biblical politics.

MONTE SIÃO EXTREMIDADE DO SAFON: Estudo da influência da mitologia cananéia na Teologia de Sião a partir da análise exegética do Salmo 48

A Teologia de Sião expressa pela tradição dos filhos de Corá é de certa forma curiosa. É implicante admitir a idéia de uma influência cananeia na Teologia de Sião. Não há como negar esse fato, pois o Salmo 48 parece realmente possuir esta influência. É uma influência cananeia e também das tradições do Sul judaíta. Esta pesquisa tem por objetivo analisar tal teologia de Sião existente em Jerusalém e apresentada no Salmo 48. Isto para chegar a uma resposta acerca da influência que os filhos de Corá podem ter sofrido da religião cananeia, ao utilizar elementos dos mitos cananeus na composição do Salmo 48 e de outros salmos de sua coleção. Termos como Safon, mar, morte, Monte Sião e outros, e conceitos como mitologia, montanha sagrada, extremidade do mundo, Olimpo, etc, fazem pensar que eles de fato queriam sobrepor os mitos cananeus apresentando uma nova leitura, a partir da fé em Javé. Os filhos de Corá possuíam tradição do Norte israelita. As cidades onde eles habitaram estavam situadas em Efraim, Manassés e Dã. Algumas cidades de Manassés e Efraim eram cananeias. Os reis do Norte eram em sua maioria promotores da religião cananeia. Este era o ambiente onde os filhos de Corá habitaram e cumpriram seu ministério levítico.

Performance e símbolo: Uma análise da Folia de Reis

A Folia de Reis, uma procissão da cultura popular, recria as liturgias oficiais a partir da transgressão dos valores instituídos. A performance dos foliões é objeto de estudo para se refletir sobre os papéis sociais e sobre a experiência do sagrado, com vistas às transformações subjetivas de grande impacto entre os membros da comunidade que buscam a cura, assim como sanar o sofrimento da vida cotidiana. Este aspecto soteriológico é abordado a partir de dois campos teóricos que vêm em diálogo. De um lado a filosofia, a partir da fenomenologia da religião e a hermenêutica, aqui representadas por Paul Ricoeur e Mircea Eliade. Por outro, a antropologia e as teorias teatrais, aqui presentes em nomes como Richard Schechner, Victor Turner, Eugenio Barba, entre outros. Estas duas vertentes teóricas dialogam a partir de uma metodologia inspirada em Paul Ricoeur, pois partimos do conceito de tríplice mimese como estrutura discursiva. Partindo do mundo prévio ou pré-figuração, passando pelo mundo da ficção ou configuração e, por fim, chegando ao mundo da vida ou refiguração (mundo do leitor). Neste quadro teórico encontramos aproximações e distâncias que possibilitaram rearranjar novas abordagens teóricas, que contribuem muito para analisar a Folia de Reis, a partir deste mundo teórico, abrindo novas perspectivas para sua compreensão.

OS SINAIS NO EVANGELHO DE JOÃO: EXEGESE DE JOÃO 6.1-15

Esta dissertação analisará a recorrência do termo sinal no Quarto Evangelho, tendo como paradigma a exegese de João 6.1-15, perícope denominada como multiplicação dos pães e peixes. O texto da multiplicação dos pães e peixes se insere no Bloco dos Sinais (capítulo 1-12), o qual é marcado por sete sinais, sendo eles: o casamento de Caná (2.1-11); a cura do filho do oficial do rei (4.43-54); a cura de um paralítico de Betesda (5.1-15), a multiplicação dos pães e peixes (6.1-15); andar sobre as águas (6.16-21); cura do cego de nascença (9.1-41) e a ressurreição de Lázaro (11.1-45). A pesquisa revelou, além das peculiaridades narrativas, semióticas e hermenêuticas, próprias do Evangelho de João, que o termo sinal enquadra a narrativa, além de estruturar e proporcionar cadência para o texto joanino. Nota-se tangência e diálogo entre os sinais, de modo que a perícope de João 6.1-15 exerce papel central no Bloco da Paixão por ser um texto identitário dos leitores, bem como da comunidade joanina.

EIS QUE LIVRAREI DA PRISÃO O MEU POVO ISRAEL E JUDÁ : AS PALAVRAS DE SALVAÇÃO EM JR 30-31 COMO PROJETO DE RETRIBALIZAÇÃO

A presente tese propõe uma interpretação exegética da profecia de Jr 30-31 na perspectiva social. Jr 30-31 forma uma unidade literária no livro de Jeremias, composta por subunidades que podem ser designadas de perícopes. Grande parte das expectativas salvíficas deste trecho literário devem ser atribuídas à literatura originária do livro, e provém das articulações sociais engendradas por Jeremias no fim do século 7 e início do século 6 a.C. em prol dos empobrecidos da antiga sociedade palestina Israel/Norte e de Judá/Sul. Os primeiros ditos salvíficos de Jr 30-31 surgiram na época de Josias (Jr 30,10-11.18-21; 31,2-5). Nessa época, originaram-se as expectativas de salvação dirigidas para as populações israelitas do Norte. Outro intenso surgimento das expectativas salvíficas aconteceu nos anos imediatamente posteriores à queda de Judá, em 587 a.C., quando Jeremias novamente direcionou uma palavra de esperança aos pobres do Israel/Norte, e incluiu também em sua mensagem aqueles que permaneceram na terra de Judá/Sul depois do saque babilônico. Nesse cenário podem ser localizadas as seguintes perícopes: 30,3.5-7.12-17; 31,15.16-20.21-22.27-28.31-34. A presente tese supõe que, de modo geral, Jr 30-31 seja uma reconfirmação da desmilitarização e da desurbanização de Jerusalém ocorridas naquele período, já que esse novo cenário político e econômico favoreceu os desprestigiados da Palestina. O tribalismo é o moto das expectativas salvíficas da literatura jeremiana original. No engendramento de uma nova sociedade, retribalizada, livre do jugo monárquico e dos imperialismos, Jr 30-31 defendem a posse da terra aos camponeses que sofreram espoliações do império assírio e dos reis judaítas. Com a queda do Estado de Judá, os empobrecidos poderiam retomar suas vidas e possuir a terra como meio de produção e subsistência. A relação entre as palavras de salvação e o tribalismo também pode ser notado em outros trechos do livro de Jeremias. A estruturação verbal proponente de destruição e reconstrução de 31,28 pode ser encontrada em Jr 1,10; 18,7.9; 24,6; 42,10 e 45,4. As promessas de salvação contidas em Jr 1,10, 31,27-28 e 42,10 anunciam a continuidade da vida na terra de Judá depois da catástrofe de 587 a.C. Essa ideia também pode ser percebida em Jr 23,5-6, 30,8-9. Em Jr 24,6, por sua vez, lê-se uma promessa para os exilados de Judá, que viviam na Babilônia sob o sistema tribal. Em Jr 3,6-13.19-25; 4,1-2, as expectativas salvíficas de Jeremias apresentam o caminho para a reorganização social através da conversão para Javé.

A “REVOLTA” DE JEÚ E A ESTELA DE DÃ: Um Estudo Em 2 Reis 10,28-36

A pesquisa tem por objetivo trabalhar o evento da Revolta de Jeú, em conjunto com a Estela de Dã, tendo como ponto de partida para tal, a exegese da perícope de 2 Reis 10-28,36. A história Deuteronomista apresenta o ato da Revolta de Jeú como sendo um feito demasiadamente importante, na restauração do culto a Javé em Israel, a partir de um contexto onde o culto a outras divindades, em Israel Norte, estava em pleno curso. No entanto, a partir da análise conjunta da Estela de Dã, que tem como provável autor o rei Hazael de Damasco, somos desafiados a ler esta história pelas entrelinhas não contempladas pelo texto, que apontam para uma participação ativa de Hazael, nos desfechos referentes a Revolta de Jeú, como sendo o responsável direto que proporcionou a subida de Jeú ao trono em Israel, clarificando desta forma este importante período na história Bíblica. Para tal análise, observar-se-á três distintos tópicos, ligados diretamente ao tema proposto: (1) A Revolta de Jeú e a Redação Deuteronomista, a partir do estudo exegético da perícope de 2 Reis 10,28-36, onde estão descritas informações pontuais sobre período em que Jeú reinou em Israel; (2) Jeú e a Estela de Dã, a partir da apresentação e análise do conteúdo da Estela de Dã, tratando diretamente dos desdobramentos da guerra em Ramote de Gileade, de onde se dá o ponto de partida à Revolta de Jeú; e por fim (3) O Império da Síria, onde a partir da continuidade da análise do conteúdo da Estela de Dã, demonstraremos a significância deste reino, além de apontamentos diretamente ligados ao reinado de Hazael, personagem mui relevante no evento da Revolta de Jeú.

Pseudoislets as primary islet replacements for research:report on a symposium at King's College London, London UK

Laboratory-based research aimed at understanding processes regulating insulin secretion and mechanisms underlying ß-cell dysfunction and loss in diabetes often makes use of rodents, as these processes are in many respects similar between rats/mice and humans. Indeed, a rough calculation suggests that islets have been isolated from as many as 150,000 rodents to generate the data contained within papers published in 2009 and the first four months of 2010. Rodent use for islet isolation has been mitigated, to a certain extent, by the availability of a variety of insulin-secreting cell lines that are used by researchers world-wide. However, when maintained as monolayers the cell lines do not replicate the robust, sustained secretory responses of primary islets which limits their usefulness as islet surrogates. On the other hand, there have been several reports that configuration of MIN6 ß-cells, derived from a mouse insulinoma, as three-dimensional cell clusters termed ‘pseudoislets’ largely recapitulates the function of primary islet ß-cells. The Diabetes Research Group at King’s College London has been using the MIN6 pseudoislet model for over a decade and they hosted a symposium on “Pseudoislets as primary islet replacements for research”, which was funded by the UK National Centre for the Replacement, Refinement and Reduction of Animals in Research (NC3Rs), in London on 15th and 16th April 2010. This small, focused meeting was conceived as an opportunity to consolidate information on experiences of working with pseudoislets between different UK labs, and to introduce the theory and practice of pseudoislet culture to laboratories working with islets and/or ß-cell lines but who do not currently use pseudoislets. This short review summarizes the background to the development of the cell line-derived pseudoislet model, the key messages arising from the symposium and emerging themes for future pseudoislet research.

R.A. Armstrong

Richard Armstrong was educated at King’s College London (1968-1971) and subsequently at St. Catherine’s College Oxford (1972-1976). His early research involved the application of statistical methods to problems in botany and ecology. For the last 34 years, he has been a lecturer in Botany, Microbiology, Ecology, Neuroscience, and Optometry at the University of Aston. His current research interests include the application of quantitative methods to the study of neuropathology of neurodegenerative diseases with special reference to vision and the visual system.

The Odrysian Kingdom – a Concept of an Interactive Multimedia Application for Educational Purposes

The presentation of cultural heritage is difficult comprehensive and constantly updated topic. Researchers often focus more on the different techniques to digitize artifacts of cultural heritage. This work focuses on the overall shape and structure of future multimedia application whose specificity is determined by the topic - Odrysian kingdom. Below is presented a concept for structure and content-based information available for individual kings from Odryssae dynasty. Special attention is paid to the presentation of preserved artifacts associated with the reign of specific rulers. The main concept of multimedia application dedicated to the Odrysian kingdom, it is to be used in teaching programs related to cultural heritage and history of antiquity in universities. The aim of designers is that it can be modified easy for use in museums also.

History education and the construction of national identity in Iran

This study examined the representation of national and religious dimensions of Iranian history and identity in Iranian middle school history textbooks. Furthermore, through a qualitative case study in a school in the capital city of Tehran, teachers' use of textbooks in classrooms, students' response, their perceptions of the country's past, and their definitions of national identity is studied. The study follows a critical discourse analysis framework by focusing on the subjectivity of the text and examining how specific concepts, in this case collective identities, are constructed through historical narratives and how social actors, in this case students, interact with , and make sense of, the process. My definition of national identity is based on the ethnosymbolism paradigm (Smith, 2003) that accommodates both pre-modern cultural roots of a nation and the development and trajectory of modern political institutions. Two qualitative approaches of discourse analysis and case study were employed. The textbooks selected were those published by the Ministry of Education; universally used in all middle schools across the country in 2009. The case study was conducted in a girls' school in Tehran. The students who participated in the study were ninth grade students who were in their first year of high school and had just finished a complete course of Iranian history in middle school. Observations were done in history classes in all three grades of the middle school. The study findings show that textbooks present a generally negative discourse of Iran's long history as being dominated by foreign invasions and incompetent kings. At the same time, the role of Islam and Muslim clergy gradually elevates in salvaging the country from its despair throughout history, becomes prominent in modern times, and finally culminates in the Islamic Revolution as the ultimate point of victory for the Iranian people. Throughout this representation, Islam becomes increasingly dominant in the textbooks' narrative of Iranian identity and by the time of the Islamic Revolution morphs into its single most prominent element. On the other hand, the students have created their own image of Iran's history and Iranian identity that diverges from that of the textbooks especially in their recollection of modern times. They have internalized the generally negative narrative of textbooks, but have not accepted the positive role of Islam and Muslim clergy. Their notion of Iranian identity is dominated by feelings of defeat and failure, anecdotal elements of pride in the very ancient history, and a sense of passivity and helplessness.

Borges: alegoria, metáfora e morte

This work consists of a discussion, analysis and reading of Borges’stories, in that the problem of interest pronounces to the language, to the speech and the deed, sending them so much to the Literature with relationship to the Philosophy, so much to the statute of the ficcional, with relationship to the of the ontologic. In that optics, it intends to show the Borges deed as warp of the death, of the allegorical and of the metaphorical, in the sense of bringing for the ficcional lines different from the Real, elaborating the speech for besides the statement, reaching the interstic, the silence, the interruptions and the suspension of the representation. In that discursive elaboration, a crossing is pointed in the letter, affected for unspeakable sensations, crossing the processes of memory, imaginary and real, in which the time counting makes to emerge the difference and the repetition. In these if constituting territorial negotioting that they lead the characters to imaginary spaces as possibilities of the real, allowing them executes mobility for desterritory it self and reterritory itself, according to the change forces that show in your threshing. For so much, it is placed as mark a bibliographical research orientated by authors as Maurice Blanchot (2008), Kátia Muricy (1998), João Adolfo Hansen (2006), Susan Sontag (2007), Mário Bruno (2004), Juan Manuel García Ramos (2003), Elizabeth Kübler Ross (2008), Walter Benjamin (1984), Gilles Deleuze (1997; 2006; 2009), Gilles Deleuze and Félix Guattari (1995; 1996; 1997). The theoretical corpus and of discussion, it is constituted to leave of those authors, assisting to the implicit qualitative character in the construction of this thesis. What about to the literary corpus, this is composed by the stories The writing of the God, The two kings and the two labyrinths, The lottery of Babylon, The metaphor, The library of Babel, The mirror and the mask, A theologian in death and The dead man.

The making and unmaking of heritage

Heritage is defined by history which is by nature multi layered. The passage of time and the perspectives it affords, enables and even necessitates constant reexamination and reinterpretation of history. What effect do changes in historical perspective then have upon the definition of heritage which relies on an understanding of its history? The present paper attempts to engage with the notion of heritage, criteria of its definition, and the mutable nature of such designations with specific reference to architectural constructions and historical cities that enjoy or have enjoyed in the past the status of a ‘World Heritage Site’. Examples such as the Louvre museum in Paris or the King’s Cross station in London make an interesting study as they not only allow insight into the past but reflect the changes and adaptation over a period of time. Multiple alterations, some very recently, have modified them extensively since the time they were accorded the ‘World Heritage Site’ status. The above examples are contrasted by sites ridden with conflict such as the Bamiyan Valley. This site has been placed under the ‘World Heritage In Danger’ list by UNESCO taking into account the destruction of the Buddha statues in the region. The act of vandalism itself has had dual implications. While causing an irreparable loss to mankind of its heritage, it also serves as an effective symbol of religious fanaticism that is a pressing concern of our times. The paper then moves on to explore the case of Dresden which lost its ‘World Heritage’ status with the construction of the Waldschlösschen Bridge. This is a particularly interesting case because with the absolute destruction of the city during the Second World War, it was necessary to reconstruct the historical city while simultaneously acknowledging and addressing the modern day requirements. During the reconstruction, with the readaptation of the spaces, it was almost impossible to replicate the original architectural program or to undertake such a large reconstruction project employing only the traditional techniques and materials. This essentially made it a new city constructed in the image of the old. The recent necessity of a growing city was met by the construction of a bridge that has caused it to lose its ‘World Heritage’ status. Finally, this paper endeavours to foster discussion of questions central to the definition of heritage such as what happens when we have to adapt a living space to avoid its deterioration and descent into dereliction by overuse. Does it necessarily lose its historical value? What exactly is Historical value?.