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.

The Chemically Inducible Plant Cytochrome P450 CYP76B1 Actively Metabolizes Phenylureas and Other Xenobiotics1

Cytochrome P450s (P450s) constitute one of the major classes of enzymes that are responsible for detoxification of exogenous molecules both in animals and plants. On the basis of its inducibility by exogenous chemicals, we recently isolated a new plant P450, CYP76B1, from Jerusalem artichoke (Helianthus tuberosus) and showed that it was capable of dealkylating a model xenobiotic compound, 7-ethoxycoumarin. In the present paper we show that CYP76B1 is more strongly induced by foreign compounds than other P450s isolated from the same plant, and metabolizes with high efficiency a wide range of xenobiotics, including alkoxycoumarins, alkoxyresorufins, and several herbicides of the class of phenylureas. CYP76B1 catalyzes the double N-dealkylation of phenylureas with turnover rates comparable to those reported for physiological substrates and produces nonphytotoxic compounds. Potential uses for CYP76B1 thus include control of herbicide tolerance and selectivity, as well as soil and groundwater bioremediation.

Islamic Political Thought: Reviving a Rationalist Tradition

This work develops the foundations of an Islamic argument for secular, liberal democracy from within the Islamic discursive tradition. First, it challenges the presentation of contemporary Islamic political thought as a unified, continuous development of the classical canon by showing the influence of the now marginalized medieval rationalists in the development of Islamic political thought. The classical rationalist concern with divine justice forced the founders of Sunni orthodoxy to state their epistemologies and their positions on ethical ontology. The orthodox positions, and their related methods of legal-juristic reasoning, are shown to be incapable of accommodating the modern Islamic positions on political representation, slavery, and just war. This leads to the second argument of the work, that the modern Islamic discourse is better understood as a reflection of the central concern with justice and its rationalist epistemology and ethical ontology we find in the writings of classical rationalists. This argument is made by examining the works of three classical rationalists, a theologian, a philosopher, and a historian. Their political positions, shaped by their rationalism and concern with justice, challenged their orthodox contemporaries, and provide substantive critiques of the classical political accommodations, methods of politico-legal reasoning, and hence, of modern Islamist political projects. The final chapter reveals how far the mainstream of Islamic political thought has deviated from the classical discourses, since the 19th century, by adopting the language and ideals of the European Enlightenment. This shift is presented as a triumph of classical rationalism over literalism, whose epistemological foundations and ontological implications have yet to be acknowledged and appreciated.

Paraklētikē : manuscript, 1353

Written by unidentified scribe in Church Slavic of Serbian recension, in semiuncial book hand in brown ink on vellum, headings and initials in red ink; front pages are missing; pagination in pencil starts on f. 1.

The Turkish Empire in Europe, Asia, and Africa: dividid into all its governments, together with the other territories that are tributary to it, as also the dominions of ye Emperor of Marocco [sic] according to the newest and most exact observations

by H. Moll.

DAS GESPRÄCH ZWISCHEN HÖLDERLIN, HEGEL UND SCHELLING ÜBER KANTS ANTINOMIEN

«Die Art, wie er den Mechanismus der Natur mit ihrer Zweckmäßigkeit vereiniget, scheint mir eigentlich den ganzen Geist seines Systems zu enthalten»: This quotation, which originated the present essay, is solely extracted from a letter sent by Hölderlin to Hegel, and yet, it condensates three different approaches from the three Tübingen friends to the problem of Kant’s philosophy of religion and to its possible resolution between 1795 and 1796. From this epistolary dialogue emerges a simultaneous study of Kant, originated by the growing dissension towards the orthodox thought of the Stift. The turning point – or the maximum cumulative point – of this discordance happens precisely with the discovery of the «spirit of Kant’s system», as a combined explanation of the religious and philosophical phenomena [«Die Art, wie er den Mechanismus der Natur mit ihrer Zweckmässigkeit vereiniget»]. This, I think, is something which the three friends discover gradually and not independently from the concept of «providence», which Kant himself, according to Hölderlin, had used to «attenuate his antinomies», which Hegel uses in his first religious writings and the initial formation of his own philosophy and which Schelling will later explore in his System of Transcendental Idealism. In a word, providence is consensually the comprehension axis between man, God and nature and, thus, the explanatory link between the antinomical poles which regulate human existence. On the other hand, however – this being the aspect I would like to stress –, this decisive moment for a whole generation, for the history of philosophy itself, means the consummation of a new revolutionary perspective born in Kant, a new vision of the absolute and the divine and, therefore, a new way to write philosophy about philosophy, less philosophical than before, to the extent that the new situation of man and his reflection within the problem ultimately destined them – as is the case in the three young philosophers – to silence and death. The final aim of this essay is, therefore, to know what this «last step of philosophy» is and what dies along with it, what such a step may have meant and what it already foretold in terms of the development of philosophy.