郑玄《仪礼注》训诂术语释义例刍议

郑玄作为两汉古献学的集大成,对汉代训诂学的发展起了很大的推动作用。其所《仪礼注》是汉代以来随释义的典范之作,训诂内容丰富,训诂方法也较完备。本通过全面收集整理《仅礼注》之训诂术语释义的用例,对其加以归类分析。力求较准确地反映出郑玄注《仪礼》一书所体现出来的各种训诂条例和训诂方法,使能有裨于阅读古注;并力图通过这种钩稽分析。能从总体上把握郑玄运用训诂术语简明扼要释义的方法,从而从一个侧面反映出郑玄注书的训释特色。     

THE TEETH OF TIME: PIERRE HADOT ON MEANING AND MISUNDERSTANDING IN THE HISTORY OF IDEAS1

The French philosopher and intellectual historian Pierre Hadot (1922–2010) is known primarily for his conception of philosophy as spiritual exercise, which was an essential reference for the later Foucault. An aspect of his work that has received less attention is a set of methodological reflections on intellectual history and on the relationship between philosophy and history. Hadot was trained initially as a philosopher and was interested in existentialism as well as in the convergence between philosophy and poetry. Yet he chose to become a historian of philosophy and produced extensive philological work on neo‐Platonism and ancient philosophy in general. He found a philosophical rationale for this shift in his encounter with Wittgenstein's philosophy in the mid‐1950s (Hadot was one of Wittgenstein's earliest French readers and interpreters). For Hadot, ancient philosophy must be understood as a series of language games, and each language game must be situated within the concrete conditions in which it happened. The reference to Wittgenstein therefore supports a strongly contextualist and historicist stance. It also supports its exact opposite: presentist appropriations of ancient texts are entirely legitimate, and they are the only way ancient philosophy can be existentially meaningful to us. Hadot addresses the contradiction by embracing it fully and claiming that his own practice aims at a coincidence of opposites (a concept borrowed from the Heraclitean tradition). For Hadot the fullest and truest way of doing philosophy is to be a philosopher and a historian at the same time.     

John Calvin and the Jews: A Problem in Political Theology

Abstract

Although John Calvin rejected the angry invective of Martin Luther against the Jews, he nevertheless agreed with him that Christian biblical interpretation was a more reliable guide to the mind of the patriarchs in Genesis than the exegesis of Rabbinic Judaism. The Hebrew Bible was therefore properly understood as Christian Scripture and had always been addressed to the Church as well as to ancient Israel.     

The defence of the Holy Land and the memory of the Maccabees

This article explores the evolving use of Maccabaean ideas in sources concerning the conduct of Christian holy warfare between the eleventh and thirteenth centuries. It demonstrates that the memory of the Maccabees and other Old Testament exemplars played an important role in shaping the idea of crusading and its subsequent evolution to encompass new frontiers in the Baltic and Iberia, as well as structural developments in crusading, such as the establishment of the military orders.     

The book of joshua - origin and dating

ABSTACT

Responding to an article by Marvin Lloyd Miller, we welcome the recent change in the approach of Nehemiah 5, the corner-stone of social-scientific exegesis. We reassert that the chapter does not reflect the complaints of marginal farmers. We doubt the value of the notion of whimsical taxation by the Achaemenid administration. We warn against adducing the vituperations of eighth century BCE prophets as clues of socio-economic crises. They should rather be read in light of appeals by contempo-rary aid agencies.     

The Influence of Ibn Sīnā on al‐Ghazzālī in Qur'anic Hermeneutics

Al‐Ghazzālī criticized Muslim philosophers in general and Ibn Sīnā in particular in a number of matters notwithstanding, he was deeply influenced by philosophy and Ibn Sīnā's views as to some issues. Of the contexts in which al‐Ghazzālī is under the clear influence of Ibn Sīnā are the interpretations of some Qur'ānīc chapters and verses which are related to the demonstration of the existence of God and the explanation of some divine attributes and names. In many of his works, al‐Ghazzālī reproduces Ibn Sīnā's interpretation of the verses in harmony with the ontological proof. One can observe Ibn Sīnā's influence on al‐Ghazzālī in relation with the hierarchy of beings, too. However, the context in which Ibn Sīnā's influence is most obvious is the interpretation of the 35^th verse of the Sūrah Nūr. Ibn Sīnā's interpretation of the terms occurring in this verse as symbols of the human faculties exercised a profound impact on the thought of al‐Ghazzālī, which manifests itself in his interpretation of the verse in Mishkāt al‐Anwār. Another of such contexts is the topic of human psychology and the interpretations of the verses related wherewith. Immensely influenced by the psychological views of Ibn Sīnā, al‐Ghazzālī adopted Ibn Sīnā's notion of the simultaneous creation of soul and body, interpreting some Qur'ānic verses in harmony with this notion. This article is intended to illustrate that al‐Ghazzālī, who is opposed to the blind imitation of any school of thought, did not make a wholesale denouncement of the views of philosophers; on the contrary, he made an extensive use of Ibn Sīnā's ideas in conformity with his general attitude of benefiting from all schools of thought.     

《汉书补注》训诂杂识

《汉书补注》是《汉书》注释的集大成之作,在训诂史上的地位不容置疑。其不足之处,亦往往而有：有当注不注,有训释欠妥甚至错谬,有继承前人之说轻易改动原而训释。     

Exegetical Traditions and the Artes Praedicandi in the Collationes de tempore of Frater Petrus (Fourteenth Century)

Oklahoma City, Museum of the Bible Foundation, MS 465 is a fourteenth-century codex containing the Collationes de tempore of one Frater Petrus. The codex was designed and assembled for easy reference to individual texts and sections. The 145 Latin texts address themes derived from the liturgical readings for the Sundays and moveable feasts of a complete year. They are collations in a strict sense, treating concise themes through a rigid pattern of division and subdivision of topics that are illuminated by equally systematic forms of amplification. Their pattern closely resembles the layout for collations described in the Ars faciendi sermones of Geraldus de Piscario (fl. 1330s).     

‘You say that the Messiah has come …’: The Ceuta Disputation (1179) and its place in the Christian anti-Jewish polemics of the high middle ages

This article suggests that the ‘Disputation of Ceuta’ provides a link between the Christian anti-Jewish polemical discourse of the twelfth century, produced largely for internal consumption, and the active missionising of the thirteenth century. Having purportedly taken place in the North African port of Ceuta between a Christian merchant from Genoa and a Jew from Ceuta at the time of Almohad rule (1179), the disputation displays the signs of a major shift in the Christian contra Judaeos strategies. Unlike other twelfth-century works of this genre, which address a variety of points central to Jewish-Christian debate, the Ceuta Disputation is remarkably consistent in its emphasis on one particular issue – that of the coming of the Messiah. The messianic content of this disputation thus foreshadows the central thrust of the thirteenth-century Dominican mission to the Jews, which finds its fullest expression at the Barcelona Disputation of 1263. The article explains the prominence of this theme in the period by suggesting that the extraordinary emphasis on the Messiah in the Ceuta Disputation could be the result of the Christian protagonist's meeting with the North African Jew face-to-face and discovering that the Messianic promise was a subject of considerable interest for his opponent. More importantly, regardless of whether the discussion in Ceuta had or had not taken place, the new Christian attitude towards anti-Jewish polemics expressed in the Disputation's text was most likely inspired by real-life discussions between Jews and Christians.