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The year of 2021 marks 90 year since the death of the neuroscientist Constantin von Economo, whose research in various areas was extremely relevant for the field of neurology. He described lethargic epidemic encephalitis, published an atlas of the cytoarchitecture of the human cerebral cortex, and conducted multiple studies in neuroanatomy, neurophysiology, and clinical neurology. Von Economo’s genius extended into other nonmedical fields such as aeronautics, and he had renowned artistic skills. Constantin von Economo´s 90th death anniversary

To those with an interest in the world of intelligence in general, and naval intelligence in particular, Reginald Hall needs little or no introduction. As the director of British Naval Intelligence...

Jeffrey Brooks’ new book, The Firebird and the Fox, draws on an unsurpassed knowledge of Russian literature and culture of all levels, from the folk and popular to the canonical and avant-garde. It divides the “age of genius” (1855–1953) into three periods: the emancipation of the arts (1850–1889), politics and the arts (1890–1916), the Bolshevik Revolution and the arts (1917–1950), each with its own configurations of popular and high culture and construction of creative artists, media, and readers. But three core themes overarch the periods and the exceptionally broad range of phenomena the book discusses: freedom and order, boundaries, art and reality. Throughout Brooks analyzes crossovers and intersections between cultural institutions, between genres and media, and – especially for the Soviet period – between the lines. His categories are at times sociological, historical, and literary. The book implies a theory of cultural production that gives unusual weight to the agency of creative artists. In conclusion readings of three works Brooks does not analyze (Dostoevsky’s Demons, Bely’s Petersburg, and Eisenstein’s Alexander Nevsky) illustrate the productivity of Brooks’ broad and humane approach to Russian artistic culture.

This article discusses Jeffrey Brooks’ metaphor of an integrated ecosystem to describe Russian cultural history in the late imperial and early Soviet periods. Brooks’s Firebird and the Fox describes an interlocking cultural system marked by high-low interactions, as a rich Russian folkloric tradition based on fable and popular tales was reworked with remarkable creativity in what he calls an “age of genius.” In response, this article argues that this period of Russian cultural creativity can be seen as coinciding with the extended life-cycle of the Russian Revolution. The subversive, satirical humor and irony running through Brooks’s cultural “play-sphere” was complemented by another tradition: a didactic, instructional, enlightening “teach-sphere” that animated a wide range of intelligentsia and cultural forces shaping cultural evolution and cultural revolution. If the play-sphere highlights the rebellious distance between culture and power, the teach-sphere’s project of transforming the masses reveals their many commonalities. The essay reflects on how the intersections of culture and power shaped early Soviet culture, the avant-garde, and successive phases of Stalinist culture. While Socialist Realism promoted the theoretical declaration of a unified socialist culture, the persistence of differing elements of the cultural system raises the question of Soviet cultural syncretism.

This article surveys Tony Weir's case notes and book reviews for the Cambridge Law Journal between 1963 and 2002 in order to illuminate Tony's unique genius as a legal academic and thinker. Reading Tony's case notes and book reviews reveals that he cannot be characterised as either a “lumper” (someone who seeks to reduce the law down to a few elemental ideas and concepts) or as a “splitter” (someone who resists such a reduction). Instead, Tony's genius lay in his possessing the Keatsian quality of “negative capability”. This quality allowed Tony to be both a lumper and a splitter at the same time, refusing to identify himself definitively with either way of thinking about the law.

I wrote this journal in March 2020 prior to the World Health Organization declaring the COVID-19 infection as a worldwide pandemic on March 11. The situation in Singapore was unfolding even as public healthcare institutions were tasked to lead the charge to contain the novel coronavirus as it was then called. This journal describes my experiences and impressions during my work in an isolation ward at the National University Hospital during this early period. I was to be catapulted into Pandemic Team 3 in the second and third weeks of February 2020. The urgency of hospital measures to respond to the novel coronavirus meant that the general medicine consultant roster which I was on was hijacked to support the pandemic wards. I thought wryly to myself that it was a stroke of genius to commandeer the ready-made roster of senior physicians; it would have been difficult for the roster monster to solicit senior physicians to volunteer when there were still so many unknowns about this virus. Graphic images of the dire situation in Wuhan, China, were circulating widely on social media. It was heart-wrenching to read of Dr. Li Wen Liang’s death. He had highlighted the mysterious pneumonia-causing virus. The video clip of him singing at a karaoke session that went viral underscored the tragedy of a young life cut short. Questions raced in my mind. “Are we helpless to prevent the spread of this virus?” “Is the situation in China to be replicated here in Singapore?” This seemed incredulous, yet, might it be possible? The immediate responses that jumped up within me was “yes, it’s possible, but let’s pray not. Whatever has to be done, must be done.”

At the beginning of the twentieth century, when psychoanalysis was just emerging and the tradition of writing psychoanalytic biographies (psychobiographies) did not yet exist, the genre of pathography was widespread among psychiatrists, who considered the life of a prominent figure through the prism of his or her disease. One of the heroes of the number of pathological investigations was Friedrich Nietzsche, whose figure and philosophical views instigated wide interest. This tendency was manifested among the psychiatrists working in the Russian Empire, including the territory of contemporary Ukraine. The analysis of Nietzsche’s illness and creativity, proposed by a psychiatrist from Odessa Ivan Khmelevskyi, helps to clarify the historical boundaries between the pathography and psychobiography. The current article for the first time attempts to reproduce the basic data on the life and research activities of this now almost forgotten psychiatrist. The specificity of I. Khmelevskyi’s views on F. Nietzsche becomes more obvious due to the consideration of the position of Vladimir Chyzh, another Russian psychiatrist who was also interested in the figure and ideas of the German philosopher. It is shown that the pathographies of F. Nietzsche, proposed by I. Khmelevskyi and V. Chyzh, reflected both some features of the development of the genre and general trends in understanding of Nietzsche’s figure and teachings within the Russian context. It is shown that V. Chyzh and I. Khmelevskyi, like many scientists of their time, shared some ideas about evolution and degeneration, which are now considered outdated. At the same time, it has been shown that both psychiatrists confronted with the philosophy and figure of F. Nietzsche were forced to limit the explanatory ambitions of psychiatry and avoid the usual for pathographers of that time tendency to consider genius as a pathology. It is also noted that the fact of Nietzsche’s illness, if not overemphasized, can be accepted to the philosophical discourse of the present time., На початку ХХ століття, коли психоаналіз тільки зароджувався і традиції написання власне психоаналітичних життєписів (психобіографій) ще не існувало, серед психіатрів був поширений жанр патографії, який передбачав розгляд життя тієї чи тієї видатної постаті крізь призму її захворювання. Одним із героїв цілої низки патографічних розвідок став Фрідріх Ніцше, постать та філософські погляди якого викликали широкий інтерес. Ця тенденція мала прояв і серед психіатрів, що працювали в Російській імперії, зокрема й на території сучасної України. У плані розвитку та співвідношення жанрів патографії та психобіографії інтерес становить оцінка хвороби та творчості Ф. Ніцше, яку запропонував психіатр з Одеси Іван Хмелевський. У статті уперше здійснено спробу відтворити основні дані щодо життя і дослідницької діяльності цієї зараз майже забутої фігури. Специфіка поглядів І. Хмелевського стосовно Ф. Ніцше стає більш наочною завдяки розгляду позиції Володимира Чижа – іншого російського психіатра, що теж цікавився постаттю та ідеями німецького філософа. Зауважено, що у патографіях Ф. Ніцше, запропонованих І. Хмелевським та В. Чижом, дістали відображення як деякі особливості розвитку самого жанру, так і загальні тенденції в осмисленні постаті та вчення Ф. Ніцше в російському контексті. Показано, що В. Чиж і І. Хмелевський, як і багато тогочасних науковців, поділяли деякі ідеї щодо еволюції та виродження (дегенерації), що зараз вважаються застарілими. Разом з тим продемонстровано, що обидва психіатри, зіткнувшись із філософією та постаттю Ф. Ніцше, змушені були обмежити пояснювальні амбіції психіатрії і уникнути звичного для патографів тих часів розгляду геніальності як патології. Зазначено також, що факт Ніцшевої хворобливості, якщо не перебільшувати його значення, є цілком прийнятним і для філософського дискурсу наших часів.

Reading the Nobel Prize Lectures delivered by Polish Nobel laureates in literature from 1905 to 2019 as one mutually influencing narrative (the so-called “collective narrative”) clearly suggests the changing direction of how Polish writers perceive the world, Poland, and the social obligations of literature towards humanity. The early focus on Poland’s loss of independence and the injustice of fate (Henryk Sienkiewicz) gave way to seeing the entire world as a unity (Wisława Szymborska, Czesław Miłosz, Olga Tokarczuk). The mutually exclusive participation in life and being a detached observer. although seen as an insolvable contradiction (Miłosz) is acknowledged. but now with the urgent need for an engagement with the world’s fate (Szymborska, Tokarczuk). Literature is seen as a vehicle for painful memory and the acknowledgment of the injustices of the twentieth century (Miłosz), a tool of analysis of the human and non-human condition in general (Szymborska), and as a way of telling stories that represents the only remaining path to universal human understanding and bond (Tokarczuk). For Tokarczuk, “the tender narrator” represents the powerful connection necessary for searching for meaning and interhuman communication in the face of an approaching danger of the destruction of the world by humans.

Al-Zahrawi was an illustrious figure in medicine. He not only contributed to the Islamic civilization, but is highly regarded as a genius who had an enormous influence, generally, in the field of medicine and, particularly, in surgery in Europe. His influence continued into the Renaissance age and the modern age. Renaissance was the age of European civilization from about the 14th Century to 17th Century AD which is said to be a period of ‘rebirth’ of arts, architecture, culture, politics, economics and knowledge. This influence is associated with his work, namely, al-Tasrif li man ‘Ajiza ‘an al-Ta’lif, which contains descriptions and illustrations of more than 200 surgical instruments and surgical procedures which he pioneered and that revolutionized the field of surgery. This study aims to analyze Europe’s efforts in utilizing al-Zahrawi’s landmark 30-volume encyclopedic work in developing the field of medicine. This research is qualitative with a historical approach. Data were collected using content analysis method, while data analysis was done descriptively. The results show that Europe used three methods to benefit from al-Zahrawi’s work in developing the field of medicine in European civilization. The first method was translation of al-Tasrif li man ‘Ajiza ‘an al-Ta’lif into various European languages. This initiative lasted almost 800 years. The second method was using al-Tasrif li man ‘Ajiza ‘an al-Ta’lif as reference material in medical schools in Europe. And the third method was to make al-Tasrif li man ‘Ajiza ‘an al-Ta’lif as reference material in writings of medical experts.

The flight of South African writer Dugmore Boetie from his home in the Sophiatown neighborhood of Johannesburg to Dar es Salaam, Tanganyika, in mid- to late 1960 highlights the fuzzy distinction between exile and refuge before international refugee protections extended to Africa. Like many decolonial refugees after the Sharpeville Massacre, Boetie fled political persecution, lured abroad by the possibility of resettlement in London under the United Kingdom’s open-door policy to British Commonwealth citizens. Unlike many contemporaries, however, Boetie had yet to attain literary fame and had few notable advocates. Fragmentary exilic archives shift attention away from refugee reception and toward motives for flight, speaking to the ad hoc strategies of escape and survival characteristic of the transitional decolonization epoch. While networks of anticolonial, anti-apartheid sympathizers generally welcomed the first waves of exiles, politically connected socioeconomic elites were best positioned to make dangerous journeys. Men and women from all over Africa sought refuge in the 1950s and 1960s before global anti-apartheid activism was fully formed, but political subjectivities, legal statuses, and shifting citizenship statutes impeded or expedited individual paths. The better connected entered the United Kingdom, the United States, or the Soviet Union for education or employment. Those bereft of connections were forced to make a difficult choice between returning home or becoming another humanitarian statistic.

In one of his words of wit, Albert Einstein said that “Incompetence is the real crisis.” The relativity of the word “incompetence” leads us to believe that the interdependence of Einsteinian thought, expressed so simply and concretely, refers to art as well. The crisis is not perceived by man as a phase of transition. For him it means a major change. Usually the crises last for several years and are based on the manipulation of the market that allows the initiator, the conspirator, to dispose at will of the consequences of the plot. Romanian society began to enter into all sorts of collapses: economic, political, educational, cultural. Education, which has a defining role for the individual and for the society, with economic, cultural and social implications, was beginning to fail. There is a great need for a re-dramatization of theatricality in theatre.

The article analyses Latinisms which constitute a significant part of Lesia Ukrainka’s works and enrich her vocabulary. Author substantiates that Latin remains the key source of lexical borrowings which belong to the terms of the general European culture for both Ukrainian and most European languages. Words of Latin origin represented in semantic blocks, corresponding to a particular space in conceptual and linguistic world pictures were collected and grouped from Lesia Ukrainka’s works. Author determined the peculiarities of Latin words in the language of Lesia Ukrainka’s works and analyzed the most frequently used terms formed by means of Latin word-building elements and investigated their semantics and formal structure. Latinisms are a large part of Lesia Ukrainka’s vocabulary and enrich her word arsenal. Lesia Ukrainka by means of her genius sense collected such foreign words which were only of urgent need. Using Latinisms is caused by the sense of proportion, deep understanding of necessity to use particular Latin words, terms and eloquent expressions which were distinctive features of Lesia Ukrainka’s writing style. Determinologization of Latinisms demonstrated by epistolary texts shows the peculiarities of their usage in Ukrainian literature of those times. Semantically these Latinisms are used for nomination of terms from social-political, educational-scientific, financial-economic, literary and law spheres of life, belonging to the bookish lexicon.

A recurring problem in arts policy concerns support for individual artists and authors. The Atlantic Awards in Literature, a little-known experiment by the Rockefeller Foundation in the years immed...

Este texto volta-se para um conjunto de lugares-comuns presentes no romance O Guarani (1857), de José de Alencar. Para tanto, buscamos historicizar o paradigma artístico que subsidiou sua escrita, analisar a construção do éthos indígena e mapear algumas figuras mobilizadas para descrever as florestas brasileiras e o cataclismo que encerra a narrativa. Nossa proposta atém-se a uma abordagem estética que não negligencia o caráter datado dos códigos linguísticos, ou seja, tópicas como originalidade e genialidade foram tomadas como convenções ou constructos que o romance alencariano buscou dissimular para atender aos protocolos literários de sua época. Embora seja recorrente a negação dos artifícios retórico-poéticos, o romancista recorreu a novos recursos como, por exemplo, à concepção de sublime. Não há, portanto, ausência de protocolos e prescrições, mas a eleição de outros expedientes letrados articulados às propostas políticas de D. Pedro II, ao projeto indianista e às novas demandas estéticas.

The torment of metamorphosis is one of the traditions of divine correction that afflicts a person or special group following religious and moral deviations. Such a tradition is reported in the verses of the Qur'an in two ways: One of them is apparent metamorphosis that belonged to the people of Israel Who suffered it for disobeying the ban on fishing and using trickery. And the other is spiritual metamorphosis that is general and not belong to a particular nation and all human beings are suffered to it. Many verses with different words have reminded of the second type of torment. There is disagreement among the commentators of Sunni and the Shiite about the formal metamorphosis of the children of Israel. This difference has led to three views among them with different arguments. The Wise Men, especially the followers of Sadra's wisdom, while adhering to the appearances of verses and hadiths, based on the theory of divine metempsychosis and the type of types, it provides a more accurate approximation that includes external and internal metamorphosis. These views are based on the sequence of the bodies of the population and attention to the middle type and the lower genius. In this research, by means of content analysis. We will examine and evaluate the views and reasons of commentators and scholars about the quality and types of metamorphosis.

Ziyâd b. Ebîh (öl. 53/673), Arapların siyasî dehalarından biri olarak kabul edilir. Diğer dâhilerle mukayese edildiğinde Ziyâd, onların gölgesinde kalmaktadır. Ziyâd’ın babasının meçhul olması ve asil bir soydan gelmemesi muhtemelen onu diğer dâhilerin gerisinde bırakmıştır. Hz. Ali (öl. 40/661) zamanında genç yaşına rağmen onun en sâdık ve etkin bürokratlarından biridir. Bu dönemde Muâviye’nin (öl. 60/680) yoğun baskılarına rağmen onun tarafına geçmemiş ve halifesine bağlı kalmıştır. Hz. Ali’nin vefatından sonra Muâviye, onu kendi tarafına geçmesi için ikna etmiş ve asıl faaliyetlerini de bu dönemde icra etmiştir. Yönetimin Emevî soyuna geçmesi ile birlikte Ziyâd, bir zamanlar Muâviye’nin azılı düşmanı iken bu defa onun en karizmatik valisi hâline gelmiştir. Kendisine teslim edilen Irak bölgesini demir yumrukla yöneten Ziyâd, problemli bölgedeki başarısını belki de bu sert politikasına borçludur. Bu çalışmada, Hz. Ali-Muaviye çekişmesinde Ziyâd’ın duruşu ele alınacaktır. Hz. Ali döneminde Ziyâd’ı ona bağlayan etkenler ne idi? O dönemde kafa tuttuğu Muaviye’ye daha sonra neden biat etti ve onun en güvenilir adamlarından biri oldu? Dolayısıyla bu çalışmada okuyucu resmî halifesine mutlak itaat etmeyi ilke edinmiş sorumlu bir devlet adamı profili bulacaktır., Ziyād b. Abīhi (d. 53/673), is considered to be one of the political geniuses of Arabs. When compared with other geniuses Ziyād is in their shadow. The fact that Ziyād's father was unknown and not from a noble lineage probably left him behind other geniuses. In the time of Ali (pbuh) (d. 40/661) he became one of his most loyal and effective bureaucrats. In this period, despite the intense pressure of Muʿāwiya (d. 60/680), he did not pass over to him and remained loyal to his caliph. After the death of Ali (pbuh), Muʿāwiya persuaded him to go to his side and also carried out his main activities in this period. When the administration came to Umayyad descendants, Ziyād was once the notorious enemy of Muʿāwiya, this time he became his most charismatic governor. Managing the Iraqi region delivered to him with an iron fist, Ziyâd may owe his success in the problematic region to this hard policy. In this study, the stance of Ziyād will be handled in the Ali (pbuh) - Muʿāwiya conflict. What were the factors that connected Ziyād to him during Ali (pbuh) period? Why did he later agree with Muʿāwiya, where he once contrasted, and became one of his most trusted men? Therefore, in this study, the reader will find a responsible statesman profile who has adopted the principle of obeying his official caliph.

A number of very eminent and highly creative individuals are often claimed to have been born prematurely, and the idea that widely recognised scientific geniuses such as Newton, Kepler, and Darwin were preterm has become a cultural meme through the popular press, and through popular and academic science books. This potentially raises very important questions, related to the nature and origin of creativity and innovation, as it has been suggested that prematurity and genius may be linked. Here, we review suggested links between prematurity and genius, in terms of psychological traits associated with genius, and compare the percentage of top geniuses in Murray’s Human Accomplishment who are claimed to have been born prematurely to that of Western populations in general. Although a significant number of those in Murray’s sample have been asserted to be preterm, we found that none of them could be said with certainty to have been so, refuting the hypothesis that there is a clear connection between prematurity and scientific genius.

This article provides an overview of the most expressive facts and forms of creative reception of German literature in Russia in the 19th century. Based on research in the field of the theory of cultural transfer, the author of the article proceeds from the conviction that the condition and result of the movement of ideas and images across the border of the original cultural-historical context is their morphosemantic transformation in a new evolutionary paradigm. None of the Russian writers was only an obedient performer of the suggestions of their “German genius”; an intense dialogue took place between them, bordering on a break, and therefore precisely creatively productive. In this case, special attention is paid to two factors: the functions of intermediary authorities (travelers, translators, magazines, salon groups, universities, literary areas)and the tightness of interdiscursive links between literature, philosophy and social thought — a characteristic feature of perceiving Russian culture. The article consists of several fragments, covering in aggregate the main episodes of the selected plot. The section “Zhukovsky and Russian Schillerism” gives a generalized picture of the work written by German poets from the first translation experiments “Monument to Schiller” (1974), emphasizing the civic pathos of Schiller’s work. The section “Romantic poetry of thought — under the sign of Schelling” reveals the nature of rethinking German classics in the poetry of “Wisdom lovers”, Lermontov and Tyutchev. The section “Goethe and Schiller in the сontext of Russian Hegelianism” reveal the role of the Russian-German dialogue in shaping the philosophical worldview of Belinsky and Herzen, Turgenev and Dostoevsky. The section “Russian Hoffmann and Russian Heine” is an attempt to answer the question of why they, along with Goethe and Schiller, became the most visible and influential participants in the literary process in Russia.

Salomon Maimon, a Lithuanian born philosophical autodidact who emigrated to Germany in the late eighteenth century, plays an increasingly important role in the research of classical German philosop...

The construction of religious moderation is not only derived from the context of practices but also the texts of its theological doctrines. Manuscripts of Kitab Sifat Dua Puluh from West Kalimantan is a primary source to study the basis of Islamic religious moderation in Interior Borneo. The texts of the manuscript are no longer presented as a copy of al-Sanūsī’s Umm al-Barāhīn but it has become a corpus that accommodates local genius dan tradition. This article aims to examine the moderation of Islamic theological doctrine derived from the texts of the manuscript of twenty attributes of God. The texts of a manuscript considered as one of the sustainable best practices of South-East Asian localisations of Islam because it was one of the basic references for local Dayak Muslim community learning Islam in interior Boneo. This article is based on the results of philological studies on the manuscript collection written by Abang Ahmad Tahir (1860-1945) in Kapuas Hulu, West Kalimantan, Indonesia. The moderate Islamic theological doctrine in Abang Ahmad Tahir’s manuscript collection can be seen through three indicators namely the simplicity of the narrative articulation and arguments of the attributes of God, the synthesis of Islamic theological doctrine with Sufi doctrine, and the content of the text that gives no room for hate speech against local tradition and different systems of belief of the indigenous offspring of West Kalimantan.

The Spanish translation of Hugh Blair's Lectures on Rhetoric and Belles Lettres (1783) at the turn of the nineteenth century was one of the most remarkable literary events of the period in Spain. It appeared at a crucial time of shifting cultural paradigms and provoked an intense debate on some literary issues that were key in the transition to a new Romantic aesthetics, by introducing a view of the creative process based on pre-Romantic versions of the concepts of genius, the imagination and the sublime. But in its adaptation to the Spanish context Blair's work underwent a singular nationalization process. It also helped disseminate an Anglo-Hispanic canon that advanced the shift from French cultural dominance to an increasing Anglophilia that became noticeable in many Spanish authors and critics in subsequent decades. Thanks to the official adoption of the Lecciones as a rhetorical and literary handbook in schools and universities in the first half of the nineteenth century, the pre-Romantic canon established through Blair's work may have even contributed to the consolidation of literary eclecticism in Spain.

This essay analyses the visual representation of melancholy and related themes in the work of American artist Thomas Eakins (1844–1916). Its particular focus is Home Scene (1870–1871), an intimate ...

Exploring many facets of the unique Russian genius, born out of the social, political, religious, and cultural landscapes of the end of an old era and the beginning of the next, The Firebird and th...

From the Human Accomplishment dataset, the birth country of Austria was selected from all available European countries by random number generation. Extensive biographical and genealogical research was done on each individual to determine if they were of noble or royal descent. The analysis revealed that geniuses with at least one parent or grandparent of nobility or royalty constitute 21.33% of all individuals in the dataset, despite nobility and royalty having been a ballpark average of 1.3% of the Austrian population across time.

Review of book: Jack El-Hai, The Lobotomist: A Maverick Medical Genius and His Tragic Quest to Rid the World of Mental Illness. Hoboken, NJ: J. Wiley, 2005, 362 pp. ISBN: 0470098309 (ISBN13: 9780470098301): Reviewed by H. Alghzawi. The author of this book, Jack El-Haim, explores one of the darkest chapters of American medicine when Walter Freeman, M.D. attempted to treat the hundreds of thousands of psychiatric patients in need of help during the middle decades of the twentieth century. Walter Freeman claimed that lobotomy, a brain operation, reduces the severity of psychotic symptoms.

In the article, the author examines one of the most outstanding andproblematic periods in the art history of Tallinn as a Hanseatic city,which originated, on the one hand, in the Hanseatic tradition andthe medieval approach to Gothic transcendental realism, and onthe other, in the approach typical of the new art cities of Flanders,i.e. to see a reflection of the new illusory reality in the pictures. Acloser examination is made of two works of art imported to Tallinnin the late 15th century, i.e. the high altar in the Church of the HolySpirit by Bernt Notke and the altarpiece of Holy Mary, whichwas originally commissioned by the Brotherhood of Blackheadsfor the Dominican Monastery and is now in St Nicholas’ Church.Despite the differences in the iconography and style of the twoworks, their links to tradition and artistic geography, which in thisarticle are conditionally defined as the Hanse canon, are apparentin both of them.The methods and rules for classifying the transition from theMiddle Ages to the Modern Era were not critical nor exclusive.Rather they included a wide range of phenomena on the outskirtsof the major art centres starting from the clients and ending with the semantic significance of the picture, and the attributes that wereemployed to the individual experiences of the different masters,who were working together in the large workshops of Lübeck, andsomewhat later, in Bruges and Brussels.When ‘reading’ the Blackheads’ altar, a question arises of threedifferent styles, all of them were united by tradition and the waythat altars were produced in the large workshops for the extensiveart market that stretched from one end of the continent to the other,and even further from Lima to Narva. Under the supervision ofthe leading master and entrepreneur (Hans Memling?) two othermasters were working side by side in Bruges – Michel Sittow, whowas born in Tallinn, and the Master of the Legend of Saint Lucywere responsible for executing the task.In this article, the author has highlighted new points of reference,which on the one hand explain the complex issues of attributionof the Tallinn Blackheads’ altar, and on the other hand, placethe greatest opus in the Baltics in a broader context, where, inaddition to aesthetic ambitions, both the client and the workshopthat completed the order, played an extensive role. In this way,identifying a specific artist from among the others would usuallyremain a matter of discussion. Tallinn was a port and a wealthycommercial city at the foregates of the East where it took decadesfor the spirit of the Renaissance to penetrate and be assimilated.Instead of an unobstructed view we are offered uncertain andoften mixed values based on what we perceive through the veil ofsemantic research.

This article uses the case of True Direction to explore the development and performance of Buddhist music in contemporary Indonesia. I argue that although True Direction’s music in many ways resembles contemporary Christian music, the organization does not produce contemporary Buddhist songs—or “Buddhist rock” as I call this form of religious music—to replace Buddhist devotional practices with Christian-style worship service. While Irvyn Wongso and his colleagues, like their Christian counterparts, rely on religious rock music as an evangelical tool to attract a younger audience, they consider contemporary Buddhist music as complementary, rather than alternative, to existing Buddhist devotional practices. This study reveals that Indonesian Buddhists are “local geniuses” in the selective adaptation of popular music to present Buddhist doctrine and attract young followers in contemporary Indonesian society.

This article considers how David Bowie’s last persona, The Blackstar, framed his death through the narratives of mourning it provoked on the social media site Reddit. The official narrative of death, through the media, and the unofficial narrative of death, through the fan, can contradict each other, with fans usually bringing their own lived experiences to the mourning process. David Bowie is a performer of personas. While Bowie died in 2016, his personas have continued to live on, informing his legacy, his work, and his death reception. Through the concepts of persona, narrative, authenticity, late style, and mourning, this article finds that Bowie’s Blackstar persona actively constructs fan’s interaction with Bowie’s death. Instead of separate and contradicting narratives, this article finds that users on Reddit underpin and extend the official narrative of his death, using Bowie’s persona as a way to construct and establish their own mourning. As such, Bowie’s last persona is further entrenched as one of authentic mourning, of a genius constructing his own passing. With these narratives, fans construct their own personas, informing how they too would like to die: artistically and with grace.

The White Tiger is the 2008 Man Booker Prize winning novel in which the psychopathic character plays a role in telling the dramatic tale of his life. The protagonist Balram’s unpredictable journey from the underprivileged to the wealthy tycoon in India is amazing. The novel is a psychopathic story of murder and success. The genius memory of psychopath Balram sparks not only to map an excellent text space, but more than this, regulates Balram’s nerves. His struggle to be wealthy is full of compassion and sympathy. Balram is a blazingly savage, brilliant, and psychopathic on his journey. In the new alien world, he experiences a state mental disorder. That's why Balram, the narrator of the letter, has the mark of a Psychopath. The present research is an effort to examine and investigate the dimension of Balram's psychopathic character. This will give another heading to rising literary examination to character in an alternate psychopathic style.

A lo largo de la historia de la literatura persa, ha habido poetas que han alimentado los tesoros literarios persas con su pluma capaz. En ese sentido, este artículo examina y compara específicamente los poemas de la sostenibilidad de los dos innovadores y dueños del estilo en la era Qaznavid. Por un lado, Sanayi estableció una especie de poesía social y crítica. La poesía gnóstica y Qalandar con sus letras y refrescó la doctrina religiosa con su Masnavis y expresó cuestiones religiosas en forma de historias. Por otro lado, los temas de la literatura de sostenibilidad son claramente evidentes en todas sus formas poéticas. Temas como la lucha contra la opresión y la pobreza, la invitación a una paz duradera y la promoción de la ética religiosa. Masood Sa’d es uno de los innovadores de élite de la era Ghaznavi, y su Habsiyeh (encarcelamiento), Shahrashoub y sus encantamientos muestran el genio de su poesía. Su utilización de los componentes de la sostenibilidad es muy significativa, especialmente en su encarcelamiento, y en otros tipos de poesía, tiene menos. El presente estudio trató de investigar estos componentes con respecto a las limitaciones de la estructura del artículo desde una perspectiva integral después de un estudio cuidadoso de los trabajos de estos dos poetas y lograr los ejemplos sobresalientes de literatura de sostenibilidad.

The article reveals the role of the genius savior of our people, historical hero Amir Temur in the history of the homeland, the destiny of the nation, the desire to understand national identity, the call to draw conclusions from historical memory on the example of Abdulla Aripov's poetic drama "Sahibkiron". The play creates a realistic image of Amir Temur. The article discusses the peculiarities of the historical dramas of the new period, the important aspects of the poetic drama, the structure of the work, the theme and content.

Faith for Kierkegaard is ‘beyond’ reason in some senses but not others. Faith is more specific and more subjective than concepts. On the other hand, Kant claims it is the faculty of reason that mot...

Orwell, as he himself remarked, came from a lower, professional-service fraction of the English and imperial ruling class that was ‘simultaneously dominator and dominated’ (Raymond Williams), so that a combination of state and monopoly power became his abiding nightmare. His horizon was, as of the Spanish Civil War in 1936, a revolutionary socialism committed to freedom and equality, opposed both to Labourite social democracy and to Stalinist pseudo-communism. In this article, I concentrate on Nineteen Eighty-Four, drawing on narratology (its agential system, spacetime descriptions, and composition – ‘the Winston story’, the ‘Goldstein excerpts’, and the Appendix on Newspeak) and history. I conclude that Nineteen Eighty-Four has an interesting, but limited, ‘Tory anarchist’ stance and horizon: in revolt against the rulers, but not believing that the revolt can succeed (in direct polemic with the Communist Manifesto). In Orwell’s view there are ‘three kinds of people in the world, the High, the Middle and the Low’, but the mindless and passive Low reduce this to the Middle against the High, or intellect and impotence versus cynical power. ‘No economics’ entails here ‘no class struggle’, and a fair amount of misogyny. Orwell’s textural skill was penetrating, but his thematics very limited. Still, he was one of the first to notice the long-duration slide of politics toward fascism, even if he drew a mistaken consequence from it, as evident in his early conflation of Stalinism and Nazism into an untenable ‘totalitarianism’. Nineteen Eighty-Four remains a concerned, appealing, and in some ways useful text, albeit one that ultimately lacks wisdom.

The Balinese calendar is a local Indonesian genius that still exists today. Although identical with Hindu religious rites, the Balinese calendar is also used in the daily activities of the whole community. Because its content consists of information that is not found in the calendar that spread nationally. With regard to the social culture present in this Balinese multireligious society, the Balinese calendar then becomes an interesting discussion. This paper aims to enrich the treasury of the Balinese calendar discourse in the community’s social culture. So this article contains how the history of the Balinese calendar and the contents contained therein. Also, its existence in various sectors is urgent especially in the social culture of a multireligious community. The method used in this study is library research by examining various documents and scientific works, as well as interviews with Muslim community’s leaders in the Klungkung, Bali. This paper describes the conclusion that the Balinese calendar was known at the time of the great tradition-oriented to Hindu religion and culture. The Balinese calendar contains at least some dating systems such as AD, Hijri, Chinese, Balinese Caka, Islamic Java, Tiki, and Pawukon. The Balinese calendar is used in inter-community cultural-social affairs such as determining good days in various fields, knowing market days, understanding holidays that only apply in the Bali area, and so on

Ideas about legal and constitutional systems in the British Isles, based upon a native genius, and ultimately upon the racial composition of the nation(s), were developed and deployed during the nineteenth century. The work of John Mitchell Kemble can be counted here amongst the developers of the literature informing this evolving historiographical norm of the Common Law tradition. Kemble’s work was fundamental to the establishment of a historical theory which underlay the development of the Common Law and its institutions with a specific and conscious Germanic attribution and constructed derivation. Kemble’s role was critical, in this creative discourse, as a polymath aggregator, whose work crossed modern-day conceptions of disciplinary boundaries. The developed and acquired Germanic historico-legal convention consistently emphasised a narrative of the Common Law’s uniqueness, and it was a tradition which eventually gained a fundamental intellectual position. W dziewiętnastym stuleciu doszło do rozwoju i rozprzestrzenienia się różnych koncepcji dotyczących porządków prawnych i ustrojowych Wysp Brytyjskich, które wywodziły się z ducha narodowego, a ostatecznie opierały się na rasowej kompozycji narodu (bądź narodów). John Mitchell Kemble może być zaliczony w poczet twórców literatury prezentującej ten ewolucyjny wzorzec tradycji common law. Działalność Kemble’a była kluczowa dla ustanowienia doktryny historycznej, która leży u podstaw rozwoju common law oraz jego instytucji, ze szczególnym i świadomym uwzględnieniem germańskich oraz pochodnych wpływów. Pozycja Kemble’a była ważna, w trakcie twórczego dyskursu, jako erudycyjnego zwornika, którego działania wykraczały poza współczesną koncepcję ograniczonych dyscyplin naukowych. Rozwinięta i przyjęta germańska konwencja historyczno-prawna konsekwentnie kładła nacisk na narrację dotyczącą wyjątkowości common law. Była to również tradycja, która ostatecznie zyskała fundamentalne znaczenie dla nauki.

Late Imperial Russia’s multifaceted presence in Persia retains many fascinating life-stories of its actors, who often exerted crucial influence on the course of the history of Russian-Iranian relat...

This article is a review of the book Religious Genius: Appreciating Inspiring Individuals across Traditions, by Alon Goshen-Gottstein. The author is a member of the think tank that conceived the project described in the book, so this review is an insider’s perspective of the process described in the book.

The concept of Genius loci («genius of place») in the article is based on in terms of formation of the cultural image of Poltava. The meaning of this concept influences the formation of the literary text as a connection of intellectual, emotional, spiritual phenomena with the material environment. The purpose of the article is to examine the interconnections of the place where the writers lived and worked (O. Pushkin, M. Gogol, I. Bunin), with their thoughts, feelings, attitudes expressed in works, letters, diaries. The author researches the role of writers in the creation of Poltava’s text in accordance with the strategies of the concept of Genius loci («revision», «destruction», «expansion» of the cultural place). The methodology of the article was developed by the researchers who brought to the literary studies the concept of Genius loci and the concept of urban text (St. Petersburg, Capital, Lviv, Volyn, etc.). These are the works of O. Losev, F. Zelinsky, V. Toporov, P. Weil, R. Onyans, G. Muk and others.The Genius loci’s position of O. Pushkin, who created the historical image of Poltava in the same named poem, is denied («destroyed») in the works of M. Gogol, who «extended» the cultural space of the city into a mythopoetic symbol. The spiritual landmarks of the place are «revised»and deepened in the work of I. Bunin (the novel «The Life of Arseniev»). These are Gogol and Shevchenko images related to the Poltava text, including folk song, steppe, steppe seagull, etc. The conclusion of the research is to establish connections between the intellectual, spiritual, emotional qualities of the genius of the place with the material environment. Have a knowledge about the spirit of the place, we come closer to understanding the meaning of the existence of man, city, world.

The Jazz and People’s Movement, led by multi-instrumentalist and Atlantic Records recording star Rahsaan Roland Kirk, began disrupting network television talk shows in 1970. The movement aimed to s...

Introduction. The proposed study analyzes the diary entries of our great compatriot, the brilliant poet and artist Taras Shevchenko. They cover a huge range of issues that truly outline the spiritual self-portrait of the thinker and the prophet, characterizing him as a highly educated person, a comprehensive expert on the cultural life of the world at that time. At the same time, they portray Shevchenko as a prominent patriot of his native Ukraine, his fatherland. Despite the fact that the diary is based on the idea of the long-awaited liberation from the exile and the first impressions of being free, Taras Shevchenko finds a place to remember his small fatherland, a distant childhood. It is striking, since he is only 14 years old from his birthplace and childhood, and those occasional days in his hometowns are at an advanced age. The particular topic of research is of special importance. First of all, the fact that Taras Shevchenko’s life and work are more relevant to the young sovereign Ukraine than ever before, and in the scientific sense the problem of everyday life research is of particular importance. Formulation of the problem. In 2018, 160 years have passed since the creation of the Diary by Taras Shevchenko. The difficult and thorny path of this unique work to the reader. Through the efforts of the eminent scientist Sergiy Yefremov in 1927, he was reprinted with the remarkable forward words of the academician and comprehensive comments, the vast majority of which were made by scientists. However, over time, this publication, due to various circumstances, and, above all, the persecution of the creative achievements of the scientist, became virtually inaccessible to scientists and the general public. Cherkasy scientists have recently reprinted a Diary. This serves as a further in-depth scientific analysis of the spiritual self-portrait of Great Kobzar. Important in this regard is the question of Taras Shevchenko’s vision of his small Motherland, to find out whether, over time, the complexities of present-day problems, worries for the Poet have remained relevant to the history and present of his father’s home. The aim of the study . On the basis of a thorough study of Taras Shevchenko’s daily records, to determine what specific mentions the author made about his childhood places, about well-known countrymen, to show his vision of causation. Another important area of the proposed study is the analysis of Academician Sergiy Efremov’s comments on the small homeland of Kobzar, which are the most competent of their time. Results. First. Ukraine, the fatherland is 14 childhood years, and several years of adulthood during a short stay here. However, he was forever engrossed in the life and work of Genius. This is confirmed by “Daily Notes (Journal)”, which became a stage in the tragic biography of the Poet and the Artist. Second. The “Daily Notes (Journal)” fully attested to the greatness of our great countryman, his prophecy in thoughts and conclusions. Here is at least one of them: “Great Fulton and great Watt! Your young and fast growing baby is growing up, soon will eat whips, thrones and crowns, and diplomats and landlords will only be a bite, indulge like a schoolboy with a lollipop. What encyclopedists have started in France, will be finished by your colossal brilliant child on our planet. My prophecy is undoubteful”. In his commentary on the Diary, Sergei Efremov notes on this record, Poet states that his prophecy will inevitably come to pass, “as if wishing to emphasize and affirm this deep thought about the connection between revolution in technology and revolution in politics and social relations relying on history inherited. I am sure that for many these lines will be a great surprise, who from above used to look at “semi-literate” and “ignorant” Shevchenko. Third. It is worth noting that the comments made by Academician Sergei Efremov - a remarkable study of the life and work of Taras Shevchenko - a creative achievement of a scientist who has left his name forever in the world Shevchenko study.

Hrabanus Maurus'sCommentary on Matthewprovides a lens through which to view the centrality of biblical studies to Carolingian reform initiatives. The commentary sits amid a burst of interest in Matthew's Gospel in the first quarter of the ninth century. It also occupies a central place in Hrabanus's program for clerical education and renewal. Hrabanus imagined the work as a user-friendly reference guide or introductory text and structured the commentary with highly sophisticated and complementary indexing, organizing, and searching features to privilege ease of use. Hrabanus's design allows for quick appreciation and simple interpretation of the Gospel's overall narrative structure, its principal episodes, and its individual verses. Moreover, Hrabanus took painstaking effort to document the numerous patristic sources upon which he drew in building the commentary, as well as to acknowledge when he contributed thoughts of his own. The manuscript record, epistolary remarks, sermon texts, and literary references — including in the vernacular — testify to broad dissemination and use of the commentary by Hrabanus's network of patrons, peers, and students across Frankish Europe. Attention to the structure, content, and influence of the commentary expands scholarly appreciation of Hrabanus's genius beyond his achievements as an abbot and bishop or as a prolific biblical exegete, to include resourcefulness and practicality in teaching. Moreover, the study illumines the close association Carolingian leaders saw between biblical studies and broader cultural renewal along with the networks connecting leaders across the Frankish world as they reflected upon and promoted reform.