True Successor Research Articles

Некоторые особенности репрезентации образа Сталина в советском игровом кино 1930–1940-х годов

The article analyzes a number of films shot in the 1930s and 1940s, in which the process of gradual sacralization of the image of I.V. Stalin on the Soviet screen can be clearly traced. The main attention is paid to the films which can be included in two different groups. The first group is called “Leniniana” (Lenin films) whose function was to establish Stalin as the only true successor of V.I. Lenin and to legalize the political course for absolute power and the policy of “great terror”. The other group of films is “Staliniana” (Stalin films) which reached its peak in the years after the end of the Great Patriotic War. As part of the analysis of these films, the author also touches upon one of the key myths of Soviet historiography about the defense of Tsaritsyn. Performing in several roles in the 1930s from “earthly”, i.e. political (as the only legitimate successor of Lenin), to symbolic (the all-father of the Soviet people) — in the post-war period the figure of Stalin was literally sacralized, acquiring the features of all three divine hypostases: “god the father”, “god the son” and “the god of the holy spirit” (The Fall of Berlin movie). The process of sacralization manifests itself at all levels: in terms of the plot, figuratively and verbally.

The Idiosyncratic Case of Archaeology in Istanbul under Occupation

The Idiosyncratic Case of Archaeology in Istanbul under Occupation Ceren Abi (bio) KEYWORDS Occupation of Istanbul, Archaeology, Allies, Ottoman Empire, International Laws In this article, I will focus on the archaeological activities of the Allied forces during the occupation of Istanbul after World War I. I will address three questions: Why did the Allies engage in archaeology? Why did the Allies not ship their archaeological finds in Istanbul to Europe, given that they did so from elsewhere in the empire? Indeed, all parties that fought on Ottoman lands carried out archaeological activities during the war.1 Lastly, why would they do this in the midst of a brutal global conflict and an occupation? I argue that we can answer these questions by looking at what they sought to gain. Firstly, to stake territorial claims or at least to delineate a zone of influence; secondly, to legitimize their occupation; and thirdly, to take advantage of an exceptional opportunity to produce knowledge and acquire antiquities. The Allies claimed to be the true successors of the ancient civilizations that had developed in the Ottoman lands, which provided an ideological rationale for the occupation. There was precedent for using the past to assert territorial claims, such as by the French in Egypt in the late eighteenth century, [End Page 255] and by France and Italy in North Africa in the nineteenth and early twentieth centuries.2 During the occupation of Eastern Asia Minor during the First World War, Russia also asserted its claim to be the legitimate heir of the Byzantine Empire and initiated excavations.3 In 1919, when the Greek Army occupied the Western coast of Asia Minor, they were similarly accompanied by archaeologists who collected antiquities with the intention of proving the essential "Greekness" of the lands. At the same time, the Italians, who had long had a cultural interest in the same territories, attempted to establish their own historical claims through archaeological studies into the Roman past.4 The Allies also tried to accomplish these same goals through the use of civilizing mission tactics. For example, the French military established a museum in Adana,5 while Italian forces established one in Antalya.6 These museums were presented as having civilized the occupied land and conspicuously displayed the importance of protecting local antiquities. The occupation was also framed as an "exceptional opportunity," in the words of Sir Frederic Kenyon, the director of the British Museum.7 By 1915, when the Allied armies began fighting in the Ottoman lands, the British were already conducting excavations and were shipping their finds back to Britain and France.8 The Ottoman Antiquities Law of 1884 declared all antiquities to be state property and strictly banned their exportation. Article 56 of the 1899 Hague Convention, which concerned the laws and customs of war, prohibited [End Page 256] the seizure of "historical monuments, works of art or science."9 Article 43 of the Hague Convention of 1907, likewise decreed that occupiers must respect the laws in force in the occupied country. Thus, theoretically the Allied archaeological activities were already legally questionable. In Istanbul, it was the French who conducted excavations, working in the Gülhane and Makriköy districts to uncover Byzantine remains.10 The Ottomans also attempted to maintain control of archaeological discoveries and the movement of finds during the occupation period. At the same time, however, officials from the Ottoman state and the occupying archaeologists maintained a scholarly relationship. For example, Theodor Makridy Bey, an archaeologist at the Ottoman Imperial Museum, co-authored articles with French archaeologists.11 The association of Makridy Bey and other Ottoman officials with French archaeologists predated the war. Furthermore, Ottoman officials engaged in civil gestures with the occupation forces.12 Nonetheless, during the occupation, the nature of French excavations became contentious. The French argued that the excavations were mutually agreed upon by General Charpy, the head of the French occupation forces in Istanbul, and Halil Edhem, the director of the Ottoman Imperial Museum, via an exchange of letters. However, Ottoman documents indicate that Halil Bey was upset about not being notified, to the extent that he brought the issue to General Charpy and demanded an explanation and cessation of the excavations...

Аристотель о действиях и их причинах

The article raises the question of the legitimacy of considering Aristotle’s theory of action as a standard causalism in the version of D. Davidson’s theory of action. Davidson believes that Aristotle could agree with the fundamental assumptions of the standard theory of action that the agent’s psychological attitudes (desires and beliefs) are the reasons for actions as well as their causes. However, an analysis of Aristotle's texts and a review of modern commentaries have shown that there are deep conceptual differences between the approaches of Aristotle and Davidson. The article demonstrates that the holism of the Aristotelian theory of action leads to the tendency to give an exhaustive description of the action with the help of four causes, to place the action in the teleological context of the functioning of a living being, and also to fit it into the structure of the world order as a whole. All these properties have no place in standard causalism, which is characterized by particularism, and according to which it is not the goals that play the primary role, but the desires and beliefs of the agent. In the final part of the article, the author suggests that M. Bratman, who developed a planning theory of intention, should be considered the true successor of Aristotle

Brother against Brother: Early Refutation of Wahhabism by 18th-century Hanbalis Scholars

Since its rise in the 18th century, Wahhabism has been a source of intergenerational controversies among sunnī madhabī scholars (Hanafi, Maliki, and Shafi’i schools) and even among respected Hanbali scholars themselves. Muḥammad bin ‘Abd al-Wahhāb’s fatwas have drawn sharp critiques and refutations by Hanbali scholars, particularly those regarding tawḥīd ulūhiyyah which justifies declaring others as infidel-apostates (kāfir murtad). Other contested fatwas include those on Muslim practices of seeking blessings (tabarruk), seeking intermediaries (tawaṣṣul), visiting graves (ziyārah), and seeking help (istighāthah). Muḥammad bin ‘Abd al-Wahhāb and his followers have theologically deemed these practices as shirk al-akbar (a major form of idolatry) and have proclaimed his early Wahhabism as the true successor to the manhaj of Ibn Taymiyyah and Ibn Qayyim al-Jawziyya. This article portrays the refutations and rebuttals by Hanbali scholars of Muḥammad bin ‘Abd al-Wahhāb and his early Wahhabism based on primary sources. Specifically, this article describes the theological examination of and challenges against Wahhabism by 18th-century Hanbali scholars such as Shaykh al-Qāḍī Sulaimān bin ‘Abd al-Wahhāb al-Najdī al-Ḥanbalī in Al-Ṣawā‘iq al-Ilāhiyyah fī al-Radd ‘alā al-Wahhābiyyah. The findings show that 18th-century Hanbali scholars urge a discontinuity of early Wahhabism's theological concepts from major Hanbali schools on the contested fatwas.

Review: Metaphysical Africa: Truth and Blackness in the Ansaru Allah Community, by Michael Muhammad Knight

Review: <i>Metaphysical Africa: Truth and Blackness in the Ansaru Allah Community</i>, by Michael Muhammad Knight

The Apocryphal Paul as Divided Martyr: The Rhetoric of Schism and Legitimacy in Early Christian North Africa

Neither the epistles of Paul (authentic or disputed) nor the Acts of the Apostles address the death of the apostle, but this is a focus in the later apocryphal acts. This article examines the importance of this image of Paul as a martyr for the development of early Christianity in North Africa. Evidence from Tertullian, from texts describing the death of Cyprian of Carthage, and from the writings of Augustine, demonstrates that Paul was the model martyr for the African church. Paul’s status as such became a major point of contention in the competing claims to authority and legitimacy during the Donatist Controversy. The article analyses rhetorical claims to the Pauline legacy from the Caecilianist side (the writings of Optatus of Milev and Augustine) and the Donatist side (a mosaic from Uppenna and the Acts of the Abitinian Martyrs). Each side claimed that their martyrs were the true successors of Paul, and therefore they were the true Christians in Africa.

Israel’s Identity, Fall, and Destiny in the Book of Jubilees

Second Temple Jewish literature is a helpful resource for illuminating the hermeneutical interface between the Old Testament and the New Testament. The present article seeks to contribute to our knowledge of Second Temple literature by exploring the book of Jubilees, an interpretative retelling of the Pentateuchal narrative. Our specific focus is on Jubilees’ understanding of Israel’s identity, fall, and destiny, which are three important themes that are expounded in both the Old and the New Testaments. The book of Jubilees displays the following features in its conceptualization of Israel’s identity, fall, and destiny. First, Jubilees describes Israel as the true successors of Adam, who embodied the glorious creational vision of priestly humanity and retained it even after his sin. Adam is described as the first priest of Israel who kept the ritual regulations in the Mosaic law, and the people of Israel are presented as Adam’s true priestly descendants. Not all of the Jewish people belong to Israel, and only those Jews who remain faithful to the Mosaic law, obeying particularly the priestly regulations that mark Israel as distinct from Gentiles constitute the true priestly line descending from Adam. Second, concerning Israel’s fall, Jubilees emphasizes Israel’s violation of the Mosaic law, especially the regulations that mark Israel’s priestly identity, as the paradigmatic case of sin, which is exemplified in the story of the fall of Watchers in Genesis 6. Jubilees identifies corrupt human heart and demonic power as the two causes of human sins that are also operative also in Israel, inclining Israel to forfeit their priestly identity. While the people of Israel are provided with some protection from demonic power, they are still vulnerable to demonic influence. Third, concerning Israel’s destiny, the people of Israel do not enjoy the privilege of either disembodied immortality or bodily resurrection because God’s creational intention for humanity was longevity rather than immortality. The result of Adam and Israel’s fall was therefore not mortality itself but shortened lifespan and premature physical destruction that now characterize human life in the present world. Only those Jews who keep the Mosaic law and retain their priestly identity will be restored from this shortened span and premature violent death through eschatological vindication and heavenly ascension.

Politička ideja vilajat al-fakih kroz istoriju - analiza konkretnih istorijskih modela ove ideje od safavidskog perioda do danas

Ever since the emergence of Islam in the Arabian Peninsula, the question of the relationship between religion and government, or more specifically, the issue of the relationship between representatives of religious thought and life with authorities has always been highly topical. The Prophet of Islam already formed the first Islamic rule in Medina, as a model of concretization of a new form of social life. His successors tried to preserve this model even after his death, even though they were not most successful in that. The institution of the caliphate was formed very quickly, which was not a bad idea, but in practice it proved to be a far cry from the initial ideals of Islam and the Prophet. First the Umayyad and then the Abbasid caliphates, and after them many other dynasties in various ruling forms such as sultanates and ilkhanates, ruled according to the traditional models of their ancestors, trying, at least formally, to approach some Islamic principles. In such circumstances, the special duty of representatives of Muslim thought, philosophers, lawyers, theologians and all others, was to clarify various practical models according to which Islamic dogma will appear in the clearest and most concrete form in the ruling structure and its ideological background. Thus, different models of relationships between representatives of religious thought and rulers appeared, and consequently, between religion and government itself. One of the most famous theories that explains this relationship was the theory of wilayat al-faqih, which advocates the idea that in the period after the Prophet and his true successors, it is necessary that Muslim jurists and thinkers, i.e. ulama, be included in power. The level of their participation in government can be maximum or minimum, and will vary depending on the political will of the governing structure dominant in society at a given moment. This theory became especially prominent in recent times when it was very extensively analysed and expressed by Ayatollah Ruhulah Khomeini, who even founded the structure of the newly formed Islamic Republic of Iran on its foundations. The truth is, however, that this theory has a very long history, more than a few hundred years old. In this paper, we will try to present some of the main models that this political and social idea has given rise to throughout history, and especially since the formation of the Safavid dynasty (16th century).

A Descriptive Catalogue of the Medieval Manuscripts in the Library of Peterhouse, Cambridge, by R.M. Thomson

This is the sixth catalogue of historic British collections of medieval manuscripts from the pen of Rodney Thomson, who has thereby become the leading manuscript scholar in this field, as well as the quickest worker, and the true successor of Neil Ker, who raised the art of manuscript cataloguing to a thoroughly professional level. It is also his first of a Cambridge college. The Peterhouse collection of 277 manuscripts, not including fragments taken from the pastedowns of bindings, is not the largest among Cambridge colleges, but it is one of the most interesting and distinguished. Its accumulation throws some light on the Cambridge schools in general in the fourteenth and fifteenth centuries. Curiously, there does not seem to have been an organised scriptorium in Cambridge before 1400; many of the Peterhouse books were made in Oxford and imported second-hand. Thomson’s comparison of some early fifteenth-century books at Peterhouse with others now at Pembroke and Caius Colleges reveals, however, the distinctive work of Cambridge scribes at a time when the university was beginning to match Oxford in size and vigour. Like other college libraries, the library of Peterhouse depended on the bequests of scholars; there was no systematic acquisition policy; though William Dyngley, between 1390 and 1440, does seem to have bought and sold books with some idea of improving the scope of the collection. At least one book, MS 115, Bonaventure’s commentary on Peter Lombard’s Sentences, was given to the ‘scholars of St John’, the group of scholars settled about 1280 in the Hospital of St John by Bishop Balsham and who were the precursors of the fellows of Peterhouse. They already included, therefore, some students of theology. Another book, MS 115, a collection of medical texts, provides evidence of college teaching in that faculty too: it is annotated with directions to other scholars, ‘nota Ryde’, ‘Scharp lok Þis’, ‘lo Robyn’. By 1418, the date of the compilation of an extensive catalogue, there were 253 volumes, 168 of which were chained and therefore belonged to the reference library, while the remainder circulated among the fellows. By the end of the fifteenth century, the college owned 384 books, of which 171 still survive, mostly at Peterhouse. They were housed in a new library built in the second quarter of the fifteenth century, which is still standing. By that time, the college was receiving substantial bequests of books, from John Newton, Master 1382–97, John Holbroke, a notable writer on astronomy and Master 1421–37, and the royal physician John Marchall, a fellow in the mid-fifteenth century, among others. Some of these donors, including Holbroke, evinced a fashionable interest in the Latin classics. One, John Warkworth, Master 1475–1500 and donor of forty-seven books, seems to have been the author of ‘Warkworth’s Chronicle’, a text of which, partly in his own hand, is in MS 190. The attribution has been doubted, but Thomson gives good reason to reaffirm that the author of this primary source for the 1470s is indeed the Master of Peterhouse.

It's Jun-e-ata, Not Juan-ita!

It's Jun-e-ata, <i>Not</i> Juan-ita!

Representing tradition: an analysis of Tu Weiming’s Confucianism

This paper begins by rehearsing a debate, which took place in the 1980s in the journal Philosophy East and West on whether Mencius was a true successor to Confucius, which has recently prompted a new debate on the topic of tradition and true succession in social epistemology. Rejecting the understanding of tradition in this latter debate as often aloof from the world and as of limited use for the investigation of concrete cases, I turn to the Confucian tradition and to Tu Weiming as one of its current representatives. My interest lies in the ways Tu represents and reconstructs the Confucian tradition and I intend to offer analyses based on two sets of selected English writings asking questions such as: Which textual references does Tu explicitly or only implicitly foreground as crucial to his understanding of the tradition that he is taken to represent? What vocabulary does he use to articulate the contents of the tradition? The paper ends with some thoughts on the question of true succession in Confucianism, stressing the importance of domains of representation and the addressed audiences, in an attempt to enrich the mentioned debates in current social epistemology.

Nietzsche as Kant's True Heir?

ABSTRACT In this short article, I present several challenges to Maudemarie Clark and David Dudrick's bold claim that one of Nietzsche's main goals in Beyond Good and Evil is to establish himself as “Kant's true heir.” First, I critique their argument that the prefaces to the Critique of Pure Reason and BGE bear a “striking similarity” to each other. Second, I try to refute their claim that Nietzsche in BGE 11 is “positioning himself … as the true successor to Kant.” Nietzsche does not exhibit the positive interest in the a priori that one expects from even the most minimal Kantian, and his norms are hardly Kant's. Finally, in my conclusion, I draw some qualified connections between Nietzsche's normative project and a more naturalistic option within the history of philosophy—namely, American pragmatism.

THE RETURN OF THE DEAD SOULS: THE GERMAN STUDENTS' MOVEMENT AND THE GHOSTS OF AUSCHWITZ

The intellectual history determined by the 1968 students' revolt sometimes appears as a ghost scene, emerging from the strong identification of the radical students with Jews and Judaism. This essay wishes to demonstrate the inner connection between the messianic political theology of the movement and the psychological effects of this over-identification, leading to a leftist anti-Semitism. While the revolutionary students saw themselves as the true successors of Jewish revolutionary messianism, they accused the real Jew, the one who settled in Israel, of being an imperialist traitor. The essay reconstructs the metamorphosis of these ghosts in a “phenomenology of the spirits” as a “Geistergeschichte” behind the official “Geistesgeschichte.” Against this pathological path the essay presents Jürgen Habermas's reflections on the ethics of memory as its best therapy.

Editorial on the Status of Hernia Surgery Back to Pure Tissue Repair or Forward to Tohubohu

Edoardo Bassini is considered the father of modern surgery. His early results revealed a 2.7% recurrence rate. Earl Shouldice, his true successor, has improved the results to less than 1%. These results were produced by several well-known surgeons from 1970-2000 and well published. The need for mesh was meant for a small segment of the surgical patient population. What has happened? Generally, recurrence rates with mesh have not come down; instead, pain has become the bane of hernia repair as we begin the 21st century. A pain which makes the patient wish that he had a recurrence instead!

Traditions and True Successors

How can different parties to a dispute in aesthetics, history, politics or religion, either individuals or groups, each claim, apparently with at least some justification, that it, but not its rival(s), is the true or authentic successor or later representative for some earlier group or individual, or that it, but not its rival(s), stands in the same authentic tradition as the earlier one? Such social disputes seem essentially endless and interminable. Is this so? Can the disputes receive a rational resolution? I try and illustrate these disputes with numerous specific examples. I focus on the two concepts of tradition and true succession for my analysis. The idea of qualitative similarity of beliefs and practices can illuminate social disputes over true succession or membership of a tradition. (Causal connexion has a necessary role to play.) Other analyses frequently identify the vagueness or ambiguity in the concepts of the specific traditions as the source of dispute. On the contrary, I argue that the vagueness inherent in the question of how similar beliefs and practices need to be is what explains these apparently endless disputes that social groups have with one another over these questions.

Text and the Volatility of Spontaneous Performance

Comparison of surviving texts of eighteenth-century composers, Bach and Mozart in particular, show that considerable latitude was granted to performers for extempore embellishment and cadenzas, not only in arias and concertos but in solo works as well. Amateurs required prepared elaborations, whereas professional performers did not. The aesthetic of improvisation in performance is shot through with risk—an element sadly lacking in the training and the performance of classical music at the present time. This article finds distinct parallels among what it calls the “ghetto language” of 1730s Leipzig, 1780s Vienna, and 1930s New York. Duke Ellington is said to be Bach's and Mozart's true successor.

Byron Society of America Sessions MLA Convention, San Francisco 27 and 28 December 2008

n December 2008, for the first time, the Byron Society of America organised not one but two sessions at the MLA Convention. The first session investigated connections between Byron and popular culture. This topic built on several recent studies that have sought to link Byron with the popular culture of his own time, as well as tracing later manifestations of Byronic sensibilities, themes and ideas. From Francis Wilson's collection Byromania: Portraits of the Artist in Nineteenth- and Twentieth-Century Culture (1999), to the coda of Fiona MacCarthy's 2002 biography and the exhibition she curated at the National Portrait Gallery, to Atara Stein's study of The Byronic Hero in Fiction, Film and Television (2004), a number of Byron's critics have begun to pay useful attention to popular culture. The session was entitled 'Byron and/as/in Popular Culture', and took place at the San Francisco Hilton on Saturday 27 December. In choosing this title, with its unlovely hybrid conjunction, the aim was to identify three distinct ways in which this area of interest might be extended in new and productive directions: firstly, by exploring Byron's lifelong engagement with popular culture, from boxing to pantomimes; secondly, by thinking about the circulation of his works among a popular audience; thirdly, by engaging with the ways in which Byron and his works were appropriated and redeployed in popular texts. The three papers presented on the panel engaged in different but complementary ways with this topic. Susan Wolfson (Princeton) gave a paper called 'Picturing Celebrity: Byron, West, and LEL', which examined Benjamin West's portrait of Byron (the last formal portrait to be taken from life) and Letitia Landon's poetic responses to it. She showed how West represented an older Byron, tending to plumpness, who was out of step with the popular conception of the poet fostered by the Oriental Tales and the portraits by Thomas Phillips and Richard Westall. Landon's strategy when writing an ekphrasis on this image was to try to discover the earlier, more 'Romantic' Byron beneath the surface, as it were. In the process, she positioned herself both as an outstanding reader of Byron and as his true successor. Mark Shoenfield (Vanderbilt) offered a reading of Byron's relationship with The Satirist and other contemporary satirical periodicals in a paper called 'The Culture of Comparison: Byron in The Satirist'. He was especially interested in Byron's relationship with Hewson Clarke, who attacked Byron early on and was attacked in turn in English Bards. Schoenfield has immersed himself in the periodical writing of the period and his research has unearthed some wonderful examples of satirical swipes at Byron in the periodical press. Particularly entertaining were the mock applications for the post of Poet Laureate from Byron and Wordsworth, which appeared in The Satirist after Henry Pye's death left the post vacant in 1813. Finally, Dino Felluga (Purdue), who spoke on behalf of himself and Emily Allen about their joint research, gave a paper called 'The Sensation of Byron'. It examined Byron's appearance in the sensation novel of the mid-nineteenth century, focusing especially on Mary Elizabeth Braddon's The Doctor's Wife (1864), a rewriting of Flaubert's Madame Bovary adapted for the sensation genre. …

A Particular Aircraft Accident Litigation Scenario

The legal consequences of an aircraft accident are always complex to deal with. Typically, aircraft accidents are caused by a series of events: technical failures, weather conditions, crew response, and so forth. Apart from the fact that it will not be easy to determine afterwards which events played a role in the causation,it is also difficult to translate and rank those events in terms of culpability. It becomes even more complex if one of the parties that may be involved has ceased to exist and there is no true successor. The above summarizes the ingredients for this article. It will address the specifics of a particular accident involving a Fokker Fo100 aircraft, the subsequent accident investigation, and the resulting litigation against a bankrupt manufacturer and its purported successors.

A hydrogen economy and its impact on the world as we know it

An assortment of governmental, technological, environmental, and economic factors has combined to spur renewed interest in alternatives to petroleum, and especially in hydrogen. While there is no clear consensus on the viability of the technology, governments and corporations alike have vigorous hydrogen research programs. The result is that hydrogen may stand on the verge of becoming a true successor to oil. A transition from oil to hydrogen would alter familiar global economic and political structures in profound ways. The ramifications will influence developed and developing nations, oil importers, and exporters alike. New alliances among governments, corporations, and other groups may challenge existing notions of governance. Although a hydrogen-based economy may be decades away, the vision for it requires near- and mid-term thinking to manage the transition smoothly. Further, hydrogen is only a metaphor; any change from the current oil economy will entail dramatic changes to the global status quo that must be planned for now.

Le musée français: guerras napoleônicas, coleções artísticas e o longínquo destino de um livro

O artigo trata de Le musée français, livro que fez parte da coleção da biblioteca da Academia Imperial das Belas Artes, no RiodeJaneiro. Como catálogo do Museu Napoleão, é testemunho do processo de reordenamento, resultante das guerras napoleônicas, do universo das artes na Europa e do projeto de fazer de Paris a legítima herdeira de Atenas e Roma, como centro de uma nova idéia de república das artes. Processo esse que foi objeto de disputa, em que se destacaram Quatremère de Quincy eJoachim Lebreton, e foi uma das causas do exílio do grupo de artistas que esteve na origem da formação do ambiente acadêmico no Rio de Janeiro.