Pub Date : 2022-12-15DOI: 10.15699/jbl.1414.2022.8
Olegs Andrejevs, David B. Sloan
Abstract:In 1965, F. Gerald Downing first outlined the phenomenon that subsequently became known as Luke's "unpicking" of his Matthean source—a frequent procedure whereby Luke, under the Farrer Hypothesis, appears to excise some of Matthew's Markan material when copying Matthew's non-Markan text. In the ensuing decades, Downing's observations were seconded by a number of scholars supporting the Two-Document Hypothesis. Recently, Ken Olson (2004) and Eric Eve (2021) have responded to Downing from the position of the Farrer Hypothesis, with Eve asserting that his argument dismisses the phenomenon. We believe, however, that Downing's discussion is more accurately in need of an update. In this article, we revisit two of Downing's original (1965) test cases—the Beelzebul accusation and the appearance of John in the Synoptic Gospels—engaging Olson's and Eve's discussion of these two test cases and offering new observations. We conclude by providing an extensive tabulation of the phenomenon of unpicking to facilitate future discussion.
{"title":"Matthean Conflations and Luke's Utilization Procedure under the Farrer Hypothesis: In Defense of F. Gerald Downing","authors":"Olegs Andrejevs, David B. Sloan","doi":"10.15699/jbl.1414.2022.8","DOIUrl":"https://doi.org/10.15699/jbl.1414.2022.8","url":null,"abstract":"Abstract:In 1965, F. Gerald Downing first outlined the phenomenon that subsequently became known as Luke's \"unpicking\" of his Matthean source—a frequent procedure whereby Luke, under the Farrer Hypothesis, appears to excise some of Matthew's Markan material when copying Matthew's non-Markan text. In the ensuing decades, Downing's observations were seconded by a number of scholars supporting the Two-Document Hypothesis. Recently, Ken Olson (2004) and Eric Eve (2021) have responded to Downing from the position of the Farrer Hypothesis, with Eve asserting that his argument dismisses the phenomenon. We believe, however, that Downing's discussion is more accurately in need of an update. In this article, we revisit two of Downing's original (1965) test cases—the Beelzebul accusation and the appearance of John in the Synoptic Gospels—engaging Olson's and Eve's discussion of these two test cases and offering new observations. We conclude by providing an extensive tabulation of the phenomenon of unpicking to facilitate future discussion.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"737 - 759"},"PeriodicalIF":0.6,"publicationDate":"2022-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44812380","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-15DOI: 10.15699/jbl.1414.2022.10
Jonathan T. Knight
Abstract:There is a widespread assumption that conflict between different prophetic schools in early Christianity prompted the writing of the Ascension of Isaiah. Challenging this position, I argue that the term "the prophets" is a cipher for pious Christians and that the work warns of the dangers of conflict within the church in the face of potentially hostile attention from the Roman administration.
{"title":"The \"Community Setting\" of the Ascension of Isaiah: A New Analysis","authors":"Jonathan T. Knight","doi":"10.15699/jbl.1414.2022.10","DOIUrl":"https://doi.org/10.15699/jbl.1414.2022.10","url":null,"abstract":"Abstract:There is a widespread assumption that conflict between different prophetic schools in early Christianity prompted the writing of the Ascension of Isaiah. Challenging this position, I argue that the term \"the prophets\" is a cipher for pious Christians and that the work warns of the dangers of conflict within the church in the face of potentially hostile attention from the Roman administration.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"785 - 805"},"PeriodicalIF":0.6,"publicationDate":"2022-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45846098","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-15DOI: 10.15699/jbl.1414.2022.6
J. Thambyrajah
Abstract:There is a widely recognized connection between Esther and 3 Maccabees. This is particularly so for the "noncanonical" sections of Esther and the letters and prayers in 3 Maccabees, which appear to be the result of direct borrowing. The direction of borrowing, however, is still debated. Although the Septuagint text has been the main basis of comparison, I suggest, in contrast, that the Vetus Latina is the best text for comparison. I argue that there are at least two stages of borrowing between the texts and that the borrowing goes in both directions.
{"title":"The Relationship between 3 Maccabees and the Vetus Latina of Esther","authors":"J. Thambyrajah","doi":"10.15699/jbl.1414.2022.6","DOIUrl":"https://doi.org/10.15699/jbl.1414.2022.6","url":null,"abstract":"Abstract:There is a widely recognized connection between Esther and 3 Maccabees. This is particularly so for the \"noncanonical\" sections of Esther and the letters and prayers in 3 Maccabees, which appear to be the result of direct borrowing. The direction of borrowing, however, is still debated. Although the Septuagint text has been the main basis of comparison, I suggest, in contrast, that the Vetus Latina is the best text for comparison. I argue that there are at least two stages of borrowing between the texts and that the borrowing goes in both directions.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"699 - 715"},"PeriodicalIF":0.6,"publicationDate":"2022-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46516631","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-15DOI: 10.15699/jbl.1414.2022.4
William S Morrow
Abstract:While many commentators take Ezek 8:14 at face value, ancient Near Eastern parallels call this understanding into question. Both East and West Semitic sources indicate that mourning rituals for a goddess's dead consort were carried out in state-sponsored temples that symbolized the goddess. Since this does not accord with what is known about the Jerusalem temple in the early sixth century BCE, it is probable that the visionary writer of verse 14 has projected onto the temple observances for the dying god that did not belong to it. There are indications, however, that his mourning rites were also observed in less formal settings. Women were prominent participants in these popular rituals (as they were in funeral observances in general). It is likely, therefore, that the author of verse 14 knew of mourning rites for a dead god observed in Judah outside of the temple context. Since Ezekiel indicted illegitimate cultic activities that took place throughout the nation for defiling the central sanctuary, the vision of ritual mourning for Tammuz buttressed the prophet's claim that YHWH had decided to abandon the temple. As it is uncertain that women in Judah called the dead god "Tammuz," the use of that divine name may come from Ezekiel.
{"title":"Mourning for Tammuz: Prophecy and Projection in Ezekiel 8:14","authors":"William S Morrow","doi":"10.15699/jbl.1414.2022.4","DOIUrl":"https://doi.org/10.15699/jbl.1414.2022.4","url":null,"abstract":"Abstract:While many commentators take Ezek 8:14 at face value, ancient Near Eastern parallels call this understanding into question. Both East and West Semitic sources indicate that mourning rituals for a goddess's dead consort were carried out in state-sponsored temples that symbolized the goddess. Since this does not accord with what is known about the Jerusalem temple in the early sixth century BCE, it is probable that the visionary writer of verse 14 has projected onto the temple observances for the dying god that did not belong to it. There are indications, however, that his mourning rites were also observed in less formal settings. Women were prominent participants in these popular rituals (as they were in funeral observances in general). It is likely, therefore, that the author of verse 14 knew of mourning rites for a dead god observed in Judah outside of the temple context. Since Ezekiel indicted illegitimate cultic activities that took place throughout the nation for defiling the central sanctuary, the vision of ritual mourning for Tammuz buttressed the prophet's claim that YHWH had decided to abandon the temple. As it is uncertain that women in Judah called the dead god \"Tammuz,\" the use of that divine name may come from Ezekiel.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"653 - 672"},"PeriodicalIF":0.6,"publicationDate":"2022-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46534839","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-15DOI: 10.15699/jbl.1414.2022.2
Brian Donnelly-Lewis
Abstract:The end of the book of Exodus centers on the construction of the tabernacle, both the divine commands and the descriptive fulfillment. While several studies have attempted to explain the form and function of the descriptive fulfillment, the form-critical features of the divine commands have eluded explanation. In this article, I present a form-critical reanalysis of the tabernacle instructions, suggesting that the most salient features of the instructions (second-person directives, technical vocabulary, and descriptive nonrestrictive clauses) accord well with the features of the procedural genre known from Akkadian literature. I compare grammatical, lexical, and pragmatic aspects of the tabernacle instructions to the central features of a variety of "instruction manuals," which include glassmaking and perfume-production manuals. I argue that the similarities between the tabernacle instructions and these manuals from Mesopotamia evidence a shared genre background, making the tabernacle instructions a tabernacle "manual" of sorts. The consistency in features additionally presents new evidence for the formal unity of a broad core of texts throughout Exod 25:1–30:10, shedding new light on various segments of the text broadly considered secondary (29:10–46; 30:1–10, 11–17, 23–38; and 31:2–6). The conclusion of the study presents avenues for future inquiry.
{"title":"The Tabernacle Manual: Exodus 25:1–31:18 in Light of the Cuneiform Procedural Genre","authors":"Brian Donnelly-Lewis","doi":"10.15699/jbl.1414.2022.2","DOIUrl":"https://doi.org/10.15699/jbl.1414.2022.2","url":null,"abstract":"Abstract:The end of the book of Exodus centers on the construction of the tabernacle, both the divine commands and the descriptive fulfillment. While several studies have attempted to explain the form and function of the descriptive fulfillment, the form-critical features of the divine commands have eluded explanation. In this article, I present a form-critical reanalysis of the tabernacle instructions, suggesting that the most salient features of the instructions (second-person directives, technical vocabulary, and descriptive nonrestrictive clauses) accord well with the features of the procedural genre known from Akkadian literature. I compare grammatical, lexical, and pragmatic aspects of the tabernacle instructions to the central features of a variety of \"instruction manuals,\" which include glassmaking and perfume-production manuals. I argue that the similarities between the tabernacle instructions and these manuals from Mesopotamia evidence a shared genre background, making the tabernacle instructions a tabernacle \"manual\" of sorts. The consistency in features additionally presents new evidence for the formal unity of a broad core of texts throughout Exod 25:1–30:10, shedding new light on various segments of the text broadly considered secondary (29:10–46; 30:1–10, 11–17, 23–38; and 31:2–6). The conclusion of the study presents avenues for future inquiry.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"617 - 633"},"PeriodicalIF":0.6,"publicationDate":"2022-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45609976","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-15DOI: 10.15699/jbl.1414.2022.1
Christopher W. Jones
Abstract:The figure of Nimrod in Gen 10:8–12 remains enigmatic: while the passage clearly depicts a Mesopotamian figure, no consensus has been reached on attempts to identify Nimrod with any historical or mythological character. I argue that the passage dates from the mid-seventh century and should be understood in light of the literary-historical memory of Sargon of Akkad and the Akkad dynasty then circulating in the Neo-Assyrian Empire. With royal support, Assyrian court scholars used omens, chronicles, epics, and geographic lists to present the Neo-Assyrian Empire of the seventh century as the heir to the legacy of Sargon's empire a millennium and a half earlier, a process that culminated in the refounding of the city of Akkad by Esarhaddon in 674 BCE. The identification of Assyria with Sargon of Akkad served as an ideological justification for imperialism, and the Nimrod pericope should be understood as a response to and a critique of Assyrian imperial ideology.
{"title":"The Literary-Historical Memory of Sargon of Akkad in Assyria as the Background for Nimrod in Genesis 10:8–12","authors":"Christopher W. Jones","doi":"10.15699/jbl.1414.2022.1","DOIUrl":"https://doi.org/10.15699/jbl.1414.2022.1","url":null,"abstract":"Abstract:The figure of Nimrod in Gen 10:8–12 remains enigmatic: while the passage clearly depicts a Mesopotamian figure, no consensus has been reached on attempts to identify Nimrod with any historical or mythological character. I argue that the passage dates from the mid-seventh century and should be understood in light of the literary-historical memory of Sargon of Akkad and the Akkad dynasty then circulating in the Neo-Assyrian Empire. With royal support, Assyrian court scholars used omens, chronicles, epics, and geographic lists to present the Neo-Assyrian Empire of the seventh century as the heir to the legacy of Sargon's empire a millennium and a half earlier, a process that culminated in the refounding of the city of Akkad by Esarhaddon in 674 BCE. The identification of Assyria with Sargon of Akkad served as an ideological justification for imperialism, and the Nimrod pericope should be understood as a response to and a critique of Assyrian imperial ideology.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"595 - 615"},"PeriodicalIF":0.6,"publicationDate":"2022-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47595585","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-15DOI: 10.15699/jbl.1414.2022.7
M. Kister
Abstract:The present article is an integrative study of rabbinic sources in tandem with gospel pericopes, Pauline passages, and a passage of the Duae viae (included in the Didache). I contend that all these sources are variants of a Jewish tradition composed of two elements: (a) a maxim—the golden rule—or an equivalent biblical verse, Lev 19:18b; (b) an assertion that this maxim or verse summarizes the torah, or is the core of the whole torah (the difference in Hebrew is between kǝlāl, "rule," and kōl, "whole"). The wording of these variants cuts across the putative division between the various corpora. Observing the pluriformity of this tradition is important for the study of both the New Testament and rabbinic literature, the focus of the present article. This study demonstrates that early phraseology may be preserved in late rabbinic texts, which thus problematizes the "synoptic problem" of rabbinic literature (and, mutatis mutandis, of the gospels). Similar wording should not blur different contents; affinities should not obscure inherent dynamics. The potential for a radical interpretation of the formulation that "the whole torah" is encapsulated in one verse or maxim has not been realized in rabbinic literature; the radical potential of the formulation was realized and developed by Paul in Gal 5:14.
{"title":"The Golden Rule and Ancient Jewish Biblical Exegesis: The Pluriformity of a Tradition","authors":"M. Kister","doi":"10.15699/jbl.1414.2022.7","DOIUrl":"https://doi.org/10.15699/jbl.1414.2022.7","url":null,"abstract":"Abstract:The present article is an integrative study of rabbinic sources in tandem with gospel pericopes, Pauline passages, and a passage of the Duae viae (included in the Didache). I contend that all these sources are variants of a Jewish tradition composed of two elements: (a) a maxim—the golden rule—or an equivalent biblical verse, Lev 19:18b; (b) an assertion that this maxim or verse summarizes the torah, or is the core of the whole torah (the difference in Hebrew is between kǝlāl, \"rule,\" and kōl, \"whole\"). The wording of these variants cuts across the putative division between the various corpora. Observing the pluriformity of this tradition is important for the study of both the New Testament and rabbinic literature, the focus of the present article. This study demonstrates that early phraseology may be preserved in late rabbinic texts, which thus problematizes the \"synoptic problem\" of rabbinic literature (and, mutatis mutandis, of the gospels). Similar wording should not blur different contents; affinities should not obscure inherent dynamics. The potential for a radical interpretation of the formulation that \"the whole torah\" is encapsulated in one verse or maxim has not been realized in rabbinic literature; the radical potential of the formulation was realized and developed by Paul in Gal 5:14.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"717 - 735"},"PeriodicalIF":0.6,"publicationDate":"2022-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42398188","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-15DOI: 10.15699/jbl.1414.2022.9
Yii-Jan Lin
Abstract:This is a writing of Heb 11:1–12:2 in memory of and inspired by the Asian and Asian American women killed in the Atlanta, Georgia, area on 16 March 2021. It does not reread the passage but rather writes a new passage that honors Asian women immigrants, their histories, and their faith as seekers of a homeland. The themes of lineage, ancestors, migration, faith, and rest in a promised land from Heb 11:1–12:2 are transformed and woven in hermeneutical poiesis to confront the long history and current wave of anti-Asian hate, erasure, and violence against Asian and Asian American women. The purpose of this article is twofold: to produce a text from Scripture that honors and memorializes the women in the context of the Asian American community and to articulate how this creative hermeneutic expands the scope of biblical studies. After an introduction, the new passage is presented alongside the verses from Hebrews, followed by a discussion of methodology and a commentary on the new text.
{"title":"Our Cloud of Witnesses: A Writing of Hebrews 11:1–12:2 in Memory of the Asian and Asian American Women Killed 16 March 2021","authors":"Yii-Jan Lin","doi":"10.15699/jbl.1414.2022.9","DOIUrl":"https://doi.org/10.15699/jbl.1414.2022.9","url":null,"abstract":"Abstract:This is a writing of Heb 11:1–12:2 in memory of and inspired by the Asian and Asian American women killed in the Atlanta, Georgia, area on 16 March 2021. It does not reread the passage but rather writes a new passage that honors Asian women immigrants, their histories, and their faith as seekers of a homeland. The themes of lineage, ancestors, migration, faith, and rest in a promised land from Heb 11:1–12:2 are transformed and woven in hermeneutical poiesis to confront the long history and current wave of anti-Asian hate, erasure, and violence against Asian and Asian American women. The purpose of this article is twofold: to produce a text from Scripture that honors and memorializes the women in the context of the Asian American community and to articulate how this creative hermeneutic expands the scope of biblical studies. After an introduction, the new passage is presented alongside the verses from Hebrews, followed by a discussion of methodology and a commentary on the new text.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"761 - 783"},"PeriodicalIF":0.6,"publicationDate":"2022-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42036627","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-15DOI: 10.15699/jbl.1414.2022.3
Sophia Johnson
Abstract:Frank Moore Cross's model of covenant as an early legal means of extending fictive kinship has dominated Anglo-American biblical scholarship for the last thirty years. His central case study is the covenant between David and Jonathan and the associated oath sworn by Jonathan in 1 Sam 20. In trying to distill a simple covenant concept, however, Cross collapses distinctions of genre and context, reducing the significance of secular covenant as a form of political bond to simply merging kinship groups. In this article, I reanalyze the oath in 1 Sam 20:12–17, contextualizing it with other material throughout 1 and 2 Samuel and comparing it to ancient Near Eastern treaty formulations to show its political significance in Israelite history. In contrast to Cross's notion of imposing kinship obligations, the oath addresses questions of succession and dynasty, anticipating the political turmoil of David's ascension to the throne. Deuteronomistic language and concern with Davidic succession shared between the oath and the divine promise in 2 Sam 7 point to a common vision of a united kingship. Far from the reiteration of a simple kinship bond, Jonathan's oath of loyalty to their covenant becomes a keystone in the Deuteronomistic ideal of an eternal Davidic dynasty.
{"title":"Kingship and Covenant: Reconsidering the Oath of David and Jonathan","authors":"Sophia Johnson","doi":"10.15699/jbl.1414.2022.3","DOIUrl":"https://doi.org/10.15699/jbl.1414.2022.3","url":null,"abstract":"Abstract:Frank Moore Cross's model of covenant as an early legal means of extending fictive kinship has dominated Anglo-American biblical scholarship for the last thirty years. His central case study is the covenant between David and Jonathan and the associated oath sworn by Jonathan in 1 Sam 20. In trying to distill a simple covenant concept, however, Cross collapses distinctions of genre and context, reducing the significance of secular covenant as a form of political bond to simply merging kinship groups. In this article, I reanalyze the oath in 1 Sam 20:12–17, contextualizing it with other material throughout 1 and 2 Samuel and comparing it to ancient Near Eastern treaty formulations to show its political significance in Israelite history. In contrast to Cross's notion of imposing kinship obligations, the oath addresses questions of succession and dynasty, anticipating the political turmoil of David's ascension to the throne. Deuteronomistic language and concern with Davidic succession shared between the oath and the divine promise in 2 Sam 7 point to a common vision of a united kingship. Far from the reiteration of a simple kinship bond, Jonathan's oath of loyalty to their covenant becomes a keystone in the Deuteronomistic ideal of an eternal Davidic dynasty.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"635 - 651"},"PeriodicalIF":0.6,"publicationDate":"2022-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42150635","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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