Greek Roots Research Articles

Black Internationalism as “I and I” Praxis

Black Internationalism as “I and I” Praxis

Berlin Congress 1878 Through the Eyes of Phanariot Alexander Karateodori Pashi

The article contributes to the historical literature on the Berlin Congress; it shows the events of the summer of 1878 through the eyes of the diplomats of the defeated Otto man Empire. The primary source for the article is the “Rapport” by the head of the Turkish delegation to the Сongress, Alexander Karathéodori Pasha (1833–1906), a Phanariote with Greek and Bulgarian roots, the son of the personal physician of Sultan Mahmud II and the first Ottoman lawyer. He graduated from the Sorbonne law faculty with a doctorate in law. Until recently, Turkish historians wrote about him more as a diplomat. However, in recent years, they started to pay attention to his extraordinary fate, the history of his family, in which there were many famous Phanariots. “Rapport” only in recent years began to attract the at tention of historians. The history of its creation is still unclear. It contains fascinating details of the relationship between representatives of a collective Europe at that time, the nature of their interests, and factors that outlined the fate of the Balkan region for decades to come. The report was written by Ottoman dignitaries when the Balkans finally became a “border area.” Its author noticed how the “big players” ’s geopolitical contradictions pushed the local people’s historical evolution along the “path” of future cataclysms. Alexander Karathéodori Pasha conveys, through seemingly minor details, the discord between the representatives of the “collective West” “and their desire to stop the attempts of the Ottoman Empire to follow the European paradigm of development. Against the background of the events in Berlin, Karathéodori eased the participants’ desires to start the quickest part of the “Ottoman inheritance” and drew attention to the beginning process of restructuring of international relations. He viewed the Berlin Congress analytically and realized its long-term implications.

Comparing the Effect of Morphological Analysis and Incidental Learning on the Acquisition of TOEFL Vocabulary

Morphological analysis and incidental learning are two vocabulary learning strategies that language learners may use in order to acquire the meanings of new words. To date, however, few studies have compared the effectiveness of these two strategies. Hence, the current study was carried out to compare the effect of morphological analysis and incidental learning of words that appeared in ten actual TOEFL reading passages from 2010 to 2018 (henceforth, TOEFL vocabulary/words). Eighty upper-intermediate Iranian foreign language learners participated in the study. A pretest was administered to determine the TOEFL words the participants could not supply a synonym, a similar expression, or a translation for at the onset of the study. Next, the participants were randomly divided into two groups: the Morphological Analysis (MA) group, who learned the vocabulary through learning the meanings of Greco-Latin roots in the words, and the Incidental Learning (IL) group, who learned the TOEFL vocabulary through multiple exposures to the words in different contexts. Then, a posttest was administered to investigate the effect of each of these strategies on recognizing the meanings of the TOEFL words. Running a t-test, the groups' mean scores on the pretest and posttest were compared. The results of the study indicated that the MA had a more significant effect on vocabulary retention than the IL. Based on the findings of the study, it is recommended that MA be employed as a valuable source for TOEFL vocabulary learning and teaching by both teachers and learners, and as a strategy for vocabulary teaching in ESP or EAP courses as the vocabulary in such courses is heavily loaded with Greek and Latin roots.

Sufism and Mysticism

Mysticism is commonly understood to mean an idea and belief that the knowledge of God and real truth may be obtained through meditation or Spiritual inside independently of the mind and Sense. The concept of mysticism is very ancient The Greek philosophers developed the idea of mysticism. According to them, mysticism is associated with “Mystry” which is derived from the Greek root “Muw” means to close the lips .eyes and ears and to shut the doors of feeling senses and passing passions: In the present centaury too the same spirit has been upheld by proof. Albert Eistein as follows: The most beautiful thing of mysticism we have already realized that it is the fundamental emotion which stands at the cradle of the true art and the true Science whoever does not know it and can no longer wonder, no longer marvel ,is as good as dead arid his eyes are aimed.

Images de l’Invisible: De l’Antiquité tardive a la fin du Moyen Âge

Images de l’Invisible: De l’Antiquité tardive a la fin du Moyen Âge

Students’ Approach to Anatomical Terminology and Retention in Histology

Introduction & Objective Anatomical terminology, with its Latin and Greek roots, can be complex for students to comprehend as they navigate courses in the anatomical disciplines. Graduate students in anatomy courses have varying prior experience with classical languages and medical/anatomical terminology which impacts how they approach learning. While rote memorization of terms is often thought to be the prevailing approach, students may use many different methods to develop a vocabulary in the anatomical sciences. Although learning terminology is a necessary component of anatomical science courses, few studies focus on how students acquire their anatomical vocabulary and the impact it has on learning outcomes. The aim of this study was to evaluate how students approach anatomical terminology in a histology course, their retention of common terms, and the relationship between terminology retention and course performance. Materials & Methods Students in a graduate histology course at Indiana University were encouraged to voluntarily complete a post-course quiz. Students were asked to provide brief definitions for 10 anatomical terms and 10 combining forms relevant to material covered in histology and describe their approach to learning terminology. Suitable terms utilized in the instrument were determined by the frequency of each term in the required texts for the course. Quantitative data was analyzed using Spearman's correlation to determine the relationship between final course grades and quiz results. Responses to the learning approach questions were analyzed using thematic analysis Results Twelve students (36%) completed the post-course quiz. The average score on the quiz was a 63%. There was a statistically significant positive correlation (rs=.716, p=.009) between final grade and performance on the terminology quiz. Indicating students who performed well on the quiz also performed well in the histology course. Qualitative results suggest that students with some anatomical terminology experience found their background helpful in recalling terms. Many also reported making attempts to “break down” the words into more familiar parts. Others expressed a desire to understand the terminology prior to beginning the course to gain a deeper understanding of the content. Conclusion Overall, students felt that recognizing anatomical terminology helped them understand histology more clearly despite their performance in the course or on the terminology quiz. The relationship between terminology retention and final grade suggests that terminology remains an important component in engaging with and learning anatomical content. This study demonstrates a need for further research on how students obtain and use their anatomical vocabulary throughout the anatomical disciplines. Significance/Implication Understanding how students naturally approach anatomical terminology and the outcomes of those approaches may provide valuable insight for the development of interventions to assist in the learning of anatomical terminology and content.

La passion du soin et du travail psychiques, un paradoxe ?

Is passion, a concept difficult to define, disturbing affect by its double emotional and representative dimension, “a normal pathological state”? It concerns any relation to an “object” that wants to occupy a considerable place in existence. Can a therapist be passionate or be crossed by passion? Whether it is cultural, artistic, sporting, passion can provoke, we know it well, a passionate outburst. How can one accept its necessity while being wary of its destructive side (mystical passion, delusional passion) where the subject ends up getting lost? Etymology may provide a partial response to the polysemy of the word that has created confusion. Passion comes from the Latin “passio” which refers to the fact of suffering, experiencing. The Greek root “pathos” gave pathology whose original meaning is the study of passions and then that of diseases, and also non-medical terms (pathetic…). The semantic confusion has been based on this for centuries. Passion remains difficult to pin down. What maintains my desire, my passion in this solitary work? I need to remain in the unceasing research, in the questioning. Here are the basics inscribed in me: reading, working meetings that bring pleasure to think while maintaining openness to the unconscious by better grasping the counter-transference, belonging to a society to share the same passion of human knowledge and the same desire to heal. Passions remain pervasive and some take up more space than the object of passion. This is one of the many paradoxes. An other: the passion, this “dark complacency to vertigo” (Paul Ricoeur), allows to alienate oneself in the bond to better find oneself, to recreate oneself. We cannot, escape knowledge about ourselves. Beyond its excess, constitutes a real psychic work of elaboration and symbolization. Let us keep alive this passion for psychic care and work. To do this, let us remain confident in our theoretic-clinical commitments as well as in the changes we deem necessary to help those who come to tell us about their suffering. Who are they? Interest in their own mental health is initially acquired for neurotic patients; it is legitimate and useful. With patients working on a psychotic register, this is not the case and we are faced with an obstacle cited by Marcel Sassolas, which is “the distrust developed by these people towards their own psychic activity”. The only real objective of psychiatric care remains the safeguarding and restoration of their psychic activity, knowing full well that being present is a source of danger. What maintains our desire for care and psychic work with the attention we pay to it? The way we work with the richness of the commitments it unders understands – psychoanalysis for me – allows us to understand the human in an exceptional and exciting way. Here are two of my tools. First empathy. It is a dialectic between understanding and feeling that manifests, occurs, in an unseeded manner at the level of the preconscious of one (therapist) or the other (patient). My other tool is this therapeutic device that is co-work (shared associative movement). Daniel Widlöcher's co-thought… The latter has taken up the Freudian concept of “induction of thought”. This allows him to link empathy, through “the transfer of thought”, to the associative and representational co-thinking of the therapist and the patient. What is this co-work? In psychoanalytic relaxation, for example, we know that a particular word, a phrase, a phoneme can have, for the relaxer, an emotional impact that is inscribed in his thought (reverie) and in his body (sensation). Passion allows creative psychic care by producing from living. It strengthens our need for new projects that boost our motivation and confidence. It maintains our desire to be at the heart of psychic work and that of transmitting that strength. Creativity is not the ability to create a work, it is the ability to creatively live a meaningful life (Winnicott). It is vitality in the service of self-building. Stay alive and passionate, even late in practice, not because of knowledge, experience, but because of the uninterrupted work in self-discovery. To conclude? I consider that a living therapeutic process, that is, subjective appropriation, implies a passionate character in the therapist who offers a place for what is to be deposited there. We are often in paradoxical situations. To better understand its scope, I rely on the Oxford Dictionary's definition: a paradox is an assertion that seems absurd, though maybe truly well-founded. It's all in the maybe. Isn’t the psyche that heals the psyche the passion of dialogue with our unconscious?

Genius, Idiotism, Translingualism: Maimon and Kant

Genius, Idiotism, Translingualism:Maimon and Kant David Martyn (bio) The thesis of the present essay is already contained in the contradictory meanings of one of the words of its title. "Idiotism," the OED tells us, can mean "[i]gnorance; lack of knowledge or culture"; "the condition of being void of intellect or reason"; "extreme folly, senselessness, or stupidity, exhibited in thought or conduct." But "idiotism" does not just connote "idiot," but also, of course, "idiom," its etymological sibling. Hence, "idiotism" can be used to denote "the speech, language, or dialect peculiar to a country [or] age" as well as "the peculiar character or genius of a language" ("Idiotism"). It is in this sense that, in the German context, where the meanings of the word are quite similar, we find Herder describing idiotisms as "beauties that are woven into the genius of the language," "Schönheiten, … in das Genie der Sprache verwebt." A nation's best writers distinguish themselves by their use: "Hence, idiotic writers [idiotische Schriftsteller] … are a treasure of the nation" (Herder 584).1 That a word meaning idiocy can also be used to refer to a kind of genius is a function of its Greek root, the adjective "idios," meaning personal, private, "own." What is idios is simply what makes a thing different or special—one way or the other. A third meaning, rare in English but of particular interest to me here, comes perhaps closest to this etymological root inasmuch as it refers not to the specialness of a language, but of an individual: an idiotism can mean "a personal peculiarity of expression; an individualism (of language)" ("Idiotism"). What is left unsaid in this last definition is [End Page 587] whether the peculiarity of expression constituted by the idiotism is a sign of "lack of knowledge or culture" and "stupidity" or of "peculiar character or genius." Exploiting this ambivalence, I want to use the term to denote the point of indifference between the two. Idiotism is a characteristic of both the idiot and the genius. My purpose in doing this will be to use this concept of idiotism in all three of its senses to explore and illuminate the poetic dimension of philosophical language in two coeval philosophers. One is an acknowledged genius, namely Immanuel Kant. As we shall see, Kant was often accused of using German in an idiotic, that is "odd" or "peculiar" way; and it seems fair to say that Kant's odd use of language is an integral part of his innovative genius: it transformed the standard language of philosophy, so that Kant's "peculiar" idiom has now to no small degree become our own. The second author may have been a genius or not—assessments of his accomplishments vary. And while he, like Kant, was often accused of using language in an odd or idiosyncratic way, these peculiarities have never been seen as part of his genius, but were attributed to his faulty command of German. Salomon Maimon was what one might call a "translingual" author, meaning, simply, that he wrote in a language that was not his native tongue. Trained as a Talmud scholar in a small village in Lithuania, Maimon came to Berlin as a young man in 1777, speaking only Yiddish and Hebrew (Ehrensperger vii-xiv). By the end of his life 23 years later, he would have published philosophical works written in German that now fill some seven volumes. Maimon's idiotism would thus seem to be of a much more superficial nature than that of Kant's—not a manifestation of his genius, but a symptom of his status as a translingual, a result of his inability to master the language in which he wrote. I want to argue, however, that this inability is essentially indistinguishable from the kind of idiotism that even Kant's genius also entailed. The situation of the translingual is paradigmatic of the innovative philosopher in general, at least in the age of Kant. Because he was a translingual, Maimon was in a particularly good position to appreciate and manipulate this fact. ________ What is a translingual, and what is the relationship of a translingual to knowledge? One possible answer would be...

A Review on Therapeutic Benefits of Active Chemical Moieties Present in Polyalthia longifolia

Polyalthia longifolia (Annonaceae family) is native to the drier areas of India and is locally called “Ashoka.” It is also cultivated in Southeast Asia, Africa, Australia and New Zealand. Polyalthia longifolia is also known as Buddha tree, mast tree, cemetery tree, false Ashoka or green Champa. Generally, Polyalthia longifolia is viewed as a street tree because of its effectiveness in combating noise pollution. Macroscopically, the versatile Polyalthia longifolia can reach over 15.0 m high with symmetrical pyramidal growth and weeping pendulous branches. The term Polyalthia is derived from Greek roots, with “poly” meaning many and “althia" meaning cure, indicating that this plant has been used to treat various diseases/disorders. In traditional and indigenous systems of medicine, Polyalthia longifolia has been commonly used in the treatment of fever, helminthiasis, diabetes and various cardiac problems. Pharmacological investigations have shown that Polyalthia longifolia possesses significant biological and pharmacological activity, which may include antibacterial, antifungal, antitumor, anti-ulcer, antidiabetic and antioxidant properties. To date, more than 30 studies have analyzed extracts from bark, leaves, roots, seeds, etc. of the plant and reported a total of approximately 100 compounds, including steroids, flavonoids, clerodane diterpenes, cleroda-oic acids and alkaloids. In context of the broad medicinal potential of Polyalthia longifolia, this review compiles a detailed exploration of currently available knowledge of the phytochemical and their pharmacological properties of Polyalthia longifolia. Its potential applications in the treatment of various conditions are also discusseds.https://maltcasino.fun/https://pinbahis.fun/https://onwin.direct/https://130betebet.com/https://detectivestripes.com/

The ancient Greek roots of the term Toxic.

In ancient Greek literature the adjective toxic (Greek: τoξικόν) derives from the noun τόξo, that is the arc. This noun according to the Liddell - Scott - Jones lexicon had several meanings. Apart from the meaning that someone is able to use a bow or the military department of the archers, the medical context of the term is that a substance has the characteristic of a poison. This concept of the term survived until today with little differentiation.

Teaching English Vocabulary with Greek or Latin Roots to Iranian EFL Students by PLS Sequential Structures

PLS is a newly developed language teaching method which predominantly applies imaginative and random usage of pictures. The present paper explains and reports the application of a PLS technique in teaching English vocabulary with Greek or Latin roots to Iranian EFL learners. A pretest-posttest control-group design was used to investigate the effects of this sequential structures technique. Participants were intermediate level EFL students in two branches of the same language institute in Tehran (N = 94, p ? 0.05). The subjects were randomly assigned into two groups of treatment and control. The experiment lasted for seven one-hour lessons held in successive sessions in three weeks during which 35 Greek and Latin roots were taught with at least three English word examples. For the research instrument, the students were administered a 35-item multiple-choice vocabulary exam for the pre and post tests prior to and immediately after the teaching phase. Consequently, an independent sample T-test was used to examine the outcome of the experiment. At p = .009, the statistical test revealed a significant difference in the gain scores between the two groups. Also, the mean vocabulary gain score of 7.23 for the treatment group as opposed to the mean of 5.35 for the control group illustrated the relative more L2 vocabulary intake for the treatment group.

Now I Am The Voice: "a journey of self-discovery through the eyes of a Thalassemic".

Now I Am The Voice: "a journey of self-discovery through the eyes of a Thalassemic".

Emblems in Scotland: Motifs and Meanings by Michael Bath

Reviewed by: Emblems in Scotland: Motifs and Meanings by Michael Bath Janet Hadley-Williams Bath, Michael, Emblems in Scotland: Motifs and Meanings, Leiden/Boston, Brill Rodopi, 2018; hardback; pp. xxviii, 346; 191 colour figures; R.R.P. €125.00, US$150.00; ISBN 9789004364059. From its Latin and Greek roots, the sense of ‘emblem’ was ‘inlaid work’; by the sixteenth and seventeenth centuries, it was ‘symbol’, ‘type’. In that linguistic evolution, as Michael Bath notes in his Preface, Alciato’s Emblematum liber (1531)—its use of a woodcut illustration of moral, proverbial or political ideas, with a Latin motto above, and a verse epigram below—was crucial as the model for the many later emblem books (Whitney, Montenay, Batilly, Farley, and Quarles). The foundation of Bath’s study is the magnificent Stirling Maxwell Collection of emblem books at Glasgow University Library. His eight chronologically arranged essays reflect this Scottish context, especially in architectural example. In their explorations of the use and transmission of emblems, however, the essays range widely across different terrains, including cultural and political relations, Christian iconography, court ceremonies, and Modernist garden design. Translations throughout, of the Latin, Greek, and French inscriptions and distichs quoted in the text, notes, and captions, are of great assistance, as are the numerous well-placed illustrations. [End Page 177] The first chapter examines the meaning of a fool’s-capped man, who lurks behind King Herod’s shoulder, within the fifteenth-century Crucifixion scene painted on the rood screen at St Marnock’s Church, Fowlis Easter, Angus. Bath’s many European examples of similar figures are contextualizing. In his discussion of the ‘Jester Figure’ (pp. 7–22) switching between the word ‘jester’ (a professional fool) and ‘fool’ (simpleton or, biblically, an impious person), both twists and informs the argument. The emblematic links between three women, Christine de Pisan, Georgette de Montenay, and Esther Inglis, are the matter of Chapter 2. Bath draws on the previous work of Alison Saunders, Alison Adams, and Marie-Claude Tucker, adding to it, notably on portraiture (pp. 31–34); and with Susan Groag Bell’s innovative research on the City of Dames tapestries, his observations usefully confirming hers. In Chapter 3, Bath identifies Guillaume de la Perrière’s Morosophie (‘The Wisdom of Folly’, 1553) as the hitherto unknown source of a motto over the now-demolished fireplace at Castle Ruthven (Huntingtower). The accompanying woodcut introduces a wider discussion (acknowledging Saxl and Iwaki) of the topic Veritas filia temporis. There are valuable Scottish examples here, and in the related study of the more doctrinally difficult emblem, In utrumque paratus, including Skelmorlie’s funerary ceiling (1636), and Rossend Castle’s painted ceiling. Chapter 4 examines ceremonies associated with royal baptisms (James VI, 1566; Henry, 1594), the first through its illustration of the phrase Anglici caudati (‘all Englishmen have tails’), the second via William Fowler’s True Reportarie. There is confusion at p. 87. Bath cites a letter of 1517, from James V—or, since James was then five, Governor Albany—to Pope Leo. It refers to matters relating to the previous Pope, Julius, who died in 1513, and to the king’s older half-brother, Alexander Stewart, killed at Flodden in 1513, thus not alive in 1517 as Bath assumes. The country house built at Pinkie in 1613 by Alexander Seton, Earl of Dunfermline, and its relationship to its historic site (where the 1547 battle repudiated the Treaty of Greenwich and union with England), is the subject of Chapter 5. Attempting to understand the man and his villa, Bath has identified Seton’s books (Vredeman, Du Cerceau, Vaenius, Blaise de Vignière, Lebey de Batilly and others) and studied the villa’s external inscriptions and the Long Gallery’s painted Neostoic emblems. Chapter 6 begins with a rare contemporary (1618) response to the use of emblems: the account of how Church of Scotland minister, Patrick Simson, was encouraged on his deathbed by his brother to remember those emblems decorating the walls of his manse (Holy Rude Kirk, Stirling). His recollections included their source, ‘Pierus’, Pierio Valeriano’s 1556 Hieroglyphica (an expansion of Horapollo’s Egyptian lexicon to incorporate the major Christian iconologies). Bath shows how the (reformed) climate...

Expansion after the discord

2019 marked a significant change of tack for the Russian Orthodox Church with regard to its global policy. After the Ecumenical Patriarchate of Constantinople granted autocephalous status to the newly founded Orthodox Church of Ukraine, against the will of the Moscow Patriarchate, Moscow adopted a confrontational stance. By far the largest of the 14 independent orthodox churches now regards itself as a global church in competition with the Greek-dominated Constantinople Patriarchate. In this competition, the Russian Orthodox Church is not only abandoning its “Russian world” ideology, but is also in effect breaking away from its Greek roots.

Cinema: The Georeligious Aesthetic

CinemaThe Georeligious Aesthetic S. Brent Plate (bio) Cinema is a georeligious aesthetic.1 Since its mytho-historical origins in the 1890s, cinema has traversed the world, nestling into the nooks and crannies of big cities and rural villages alike. From the cafes of Paris to the Nigerian New Wave, from Mexico’s first and second Golden Ages to Bollywood’s star system, cinema has transformed most everything it has come into contact with. Gender, sex, age, race, language, ethnicity, religion, sexuality, nationality, body image and ability, and history itself have all been remade through the apparatus of filmmaking, distribution, and reception. Cinema is never neutral, never just an “escape,” and never less so than when it is connected to religious life and tradition. Throughout history, religious traditions have travelled across the geography of the earth, or cemented themselves in one place, through media. The Protestant Reformation traveled through Europe via new developments of the printing press, while Buddhism traveled through Japan via puppeteers and oral storytellers. The ancient Israelites established themselves in Jerusalem through the creation of a great temple, while Mormons established themselves in Salt Lake City through their great temple (architecture, too, is a medium). From parchment scrolls and holy shrines through paper books and traveling theater, and on up through radio and the internet, media have made religions what they are. Cinema is a special kind of medium that appeals to specific aspects of human aesthetic life. Aesthetics, the term’s ancient Greek roots reminds us, pertains to sense perception.2 Cinema primarily affects the audio and visual facets of the human sensorium—though a good deal of synaesthesia [End Page 203] occurs in the cinematic experience as is the case when a scene of food preparation is portrayed and audiences find themselves salivating. As an aesthetic medium, cinema is, to use the words of Marshall McLuhan, an “extension” of humans. The audio-visual medium allows humans to see and hear farther than the naked eye and ear. When we watch films, we sense worlds beyond our own, even while our own world gets re-created. We do not just see other worlds through films. Rather, films touch us. Once the show is over, we stand up, go out into the world, and begin to see, hear, smell, taste, and touch it all just a little differently.3 As a georeligious aesthetic, traveling the world and appealing to the senses, cinema shows how religious life and practice gets entangled in politics, economics, and even competing religious traditions. Whether fiction or documentary, films tell stories of sabotage and espionage, romance and comedy, animal behavior and human tragedy, money heists and family life. In these generic guises, many of the complexities of life are laid out and made available for audiences to analyze in accessible portions. Yet, cinema does not simply “represent” these entanglements, for it is itself part of the entanglement. The making, distributing, watching, and discussing of films and videos is overseen by religious, political, and commercial organizations, and requires ample amounts of funding and labor. Meanwhile, viewers and reviewers come to their own conclusions about individual films, telling others about what they saw and heard in conversation and on social media. To discuss cinema as a georeligious aesthetic is to take into account the many facets of cinematic work and experience, of which the film “text” is just a piece. Cinema is now well into its second century and showing signs of decline. The global pandemic of COVID-19 has revealed some of its weaknesses and the titles of stories in major media outlets during the summer of 2020 continually asked about the future of cinema. Theaters are shutting down as streaming services rise, and the aesthetic and religious effects of this shift is being played out now. Whether consumed on a big screen in the company of a hundred other people, or on small screen in the privacy of one’s bedroom, watching film and video is still an audio-visual experience that triggers and engages specific neural pathways in the brain. And yet, these experiences are vastly different, and the effects of the different viewing environments change the meanings of the audio...

К вопросу о классификации терминологии ветеринарной медицины в современном английском языке

The professional English-speaking activity of a veterinarian implies the use of a terminological apparatus in veterinary medicine, the words which have Latin and ancient Greek roots. In veterinary medicine, the terms are widely spread and they reflect the scientific achievements of anatomy, physiology and histology of many generations of natural scientists and veterinarians. Latin and English are functioning in the XX and XXI centuries, at the same time English terms with Latin roots replace Latin terms and function successfully in the scientific intercultural communication. The proposed classification of veterinary English terms allows systematizing knowledge in the process of learning English by veterinarians. There are three groups of terms: veterinary, anatomical, biological. Eponymous and abbreviations are significant sources of veterinary medicine. The veterinary terms division provides the formation of professional foreign language competence.

Beyond Xenophilia

This essay responds to Jeffrey Perl’s introduction to a long-term project of Common Knowledge titled “Xenophilia: Symposium on Xenophobia’s Contrary.” (Perl’s introduction, “Self-Identity and Ambivalence,” appears in CK 23, no. 2 [May 2017]: 225–31.) Responding to a cue from Perl, Albera undertakes an archaeology of the intellectual tools that produced the unstable antinomy of the terms xenophilia and xenophobia. Despite the appearance of antiquity conferred by the Greek roots of both terms, they are the product of a fairly recent and quintessentially modern dynamic. They integrate tacit assumptions of a modern nationalist posture that produces fixed identities and categorizations. Instead of this compromised pair of terms, Albera offers philoxenia, with its distinct genealogy, as it delimits a reciprocal commitment to hospitality, which is pragmatic and relatively unproblematic, rather than a demand for love or an expectation of loathing. The concept of xenophilia presupposes an abstract category—the xenos—that it regards as anterior to, and independent of, any concrete determinations, while philoxenia understands the xenos to be a quite specific individual. Philoxenia, moreover, does not subscribe to the identity principle: the alien, in the relationship known as philoxenia, is not conceived as differing radically from oneself or even as being self-identical or coherent. And finally, while the xenophile’s feelings tend to oscillate between supposedly coherent cultural positions, philoxenia is characterized by ambiguity, which produces none of the symptoms engendered by the ambivalence of xenophilia.

Consideraciones sobre ξένος a partir de Anábasis de Jenofonte

Entre las raíces de origen griego que se mantienen en el español actual se halla ξένος con el sentido ‘extranjero’. Sin embargo, en el griego clásico esta palabra portaba un gran espectro de significados adicionales vinculados a la acción hospitalaria. A través de una serie de pasajes seleccionados de la Anábasis de Jenofonte se muestran varios de estos otros sentidos de xénos en el griego ático del período clásico, para ello inicialmente se la compara con βάρβαρος y Ἕλλην y luego se prosigue comentando otros usos y costumbres, así como su contexto.

Prosthetics and the Chronically Ill Body: Living with Type 1 Diabetes and an Insulin Pump

Prosthetics and the Chronically Ill Body: Living with Type 1 Diabetes and an Insulin Pump

Ontologi Pendidikan Islam

Ontology is built from the greek roots “Ontos”which means what exists and “Logos” which mens the study. Globally, the term ontology can be interpreted as a study of being and by extension of existence. Ontology studies is the actual state of something, not a temporary state that is always changing. Ontology is an analysis of material objects from science, namely empirical matters that discuss about what you want to know, analyze about the objects studied by science, what is the actual form of the object, how the relationship between these objects with human capture (for example: thinking, feeling and sensing) that produces knowledge.