The Urartian Kingdom is recognized for its idiosyncratic religious architecture and ritual practices. Tower-temples (susi) at the peak of citadels, dedicated to the “national” god Ḫaldi, constitute the most essential element of religious architecture. Additionally, cult areas with an altar and uninscribed stelae on pedestals, best known from Erzincan/Altıntepe, demonstrate that there were different types of sanctuaries in the Urartian world. Veneration of stelae is also known from depictions in seal-impressions. Recent discoveries of an open-air sanctuary with stelae at Varto/Kayalıdere and uninscribed stelae at Aznavurtepe and Yeşilalıç bear witness to the wide distribution of this cult. Although discoveries at Altıntepe and Varto/Kayalıdere led to an association of stelae with funerary cults, inscriptions that speak of Ḫaldi worship in front of stelae (pulusi) strongly suggest that stelae sanctuaries on the slopes of citadels must be related with the Ḫaldi cult, in whose name susi and temple complexes (É.BÁRA) were built in citadels.
{"title":"Urartian Cult of the Stelae and New Discoveries at Aznavurtepe and Yeşilalıç (Ashotakert)","authors":"Rıfat Kuvanç, Kenan Işık, Bülent Genç, Erkan Konyar","doi":"10.1163/15692124-12341327","DOIUrl":"https://doi.org/10.1163/15692124-12341327","url":null,"abstract":"<p>The Urartian Kingdom is recognized for its idiosyncratic religious architecture and ritual practices. Tower-temples (<em>susi</em>) at the peak of citadels, dedicated to the “national” god Ḫaldi, constitute the most essential element of religious architecture. Additionally, cult areas with an altar and uninscribed stelae on pedestals, best known from Erzincan/Altıntepe, demonstrate that there were different types of sanctuaries in the Urartian world. Veneration of stelae is also known from depictions in seal-impressions. Recent discoveries of an open-air sanctuary with stelae at Varto/Kayalıdere and uninscribed stelae at Aznavurtepe and Yeşilalıç bear witness to the wide distribution of this cult. Although discoveries at Altıntepe and Varto/Kayalıdere led to an association of stelae with funerary cults, inscriptions that speak of Ḫaldi worship in front of stelae (<em>pulusi</em>) strongly suggest that stelae sanctuaries on the slopes of citadels must be related with the Ḫaldi cult, in whose name <em>susi</em> and temple complexes (<span style=\"font-variant: small-caps;\">É.BÁRA</span>) were built in citadels.</p>","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2022-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138538751","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-17DOI: 10.1163/15692124-12341322
Andrew Geist
The article treats the value of economic generosity (usātu) in the Babylonian Dialogue of Pessimism and compares it to almsgiving in the biblical book of Sirach. It attempts to resolve a longstanding obscurity: whether usātu is placed in Marduk’s “ring” (kippatu) or “basket” (qappatu). External evidence suggests that, while both readings have support and a similar theological significance, the reading “basket” (qappatu) is preferable and should be related to the temple quppu, “cash box,” used for collecting donations. The article then addresses the relevance of mortality to the Dialogue’s discussion of doing usātu. Appeal to other Akkadian wisdom literature suggests that doing usātu was connected with a reward of extra life. An analysis of the theological structure of usātu in the Dialogue and Akkadian wisdom literature leads to a comparison with the theology of almsgiving and the heavenly treasury in Ben Sira and other Second Temple Jewish literature.
{"title":"Marduk’s Basket and the Heavenly Treasury: Comparing Charity in the Dialogue of Pessimism and Sirach","authors":"Andrew Geist","doi":"10.1163/15692124-12341322","DOIUrl":"https://doi.org/10.1163/15692124-12341322","url":null,"abstract":"\u0000The article treats the value of economic generosity (usātu) in the Babylonian Dialogue of Pessimism and compares it to almsgiving in the biblical book of Sirach. It attempts to resolve a longstanding obscurity: whether usātu is placed in Marduk’s “ring” (kippatu) or “basket” (qappatu). External evidence suggests that, while both readings have support and a similar theological significance, the reading “basket” (qappatu) is preferable and should be related to the temple quppu, “cash box,” used for collecting donations. The article then addresses the relevance of mortality to the Dialogue’s discussion of doing usātu. Appeal to other Akkadian wisdom literature suggests that doing usātu was connected with a reward of extra life. An analysis of the theological structure of usātu in the Dialogue and Akkadian wisdom literature leads to a comparison with the theology of almsgiving and the heavenly treasury in Ben Sira and other Second Temple Jewish literature.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2021-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46071160","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-17DOI: 10.1163/15692124-12341324
Christian Zgoll
The present paper deals with the controversially discussed relationships between the gods Alalu, Anu, Kumarbi, and Tarḫunnaš in the Hittite Song of Going Forth (CTH 344). On the basis of a new philological analysis, of comparisons with theogonies or succession myths in other ancient cultures and on the background of considerations on the cross-cultural stratification of various mythical traditions in the surviving Hittite text, various proposals on the genealogical relationship of the deities in question are weighed against each other and reasons are presented for the plausibility of the proposed new translation and general reconstruction that the divine kingship always passes from father to son within a single genealogical line.
{"title":"The Hittite ‘Theogony’ or Song of Going Forth (CTH 344): Stratification of Mythical Traditions","authors":"Christian Zgoll","doi":"10.1163/15692124-12341324","DOIUrl":"https://doi.org/10.1163/15692124-12341324","url":null,"abstract":"\u0000The present paper deals with the controversially discussed relationships between the gods Alalu, Anu, Kumarbi, and Tarḫunnaš in the Hittite Song of Going Forth (CTH 344). On the basis of a new philological analysis, of comparisons with theogonies or succession myths in other ancient cultures and on the background of considerations on the cross-cultural stratification of various mythical traditions in the surviving Hittite text, various proposals on the genealogical relationship of the deities in question are weighed against each other and reasons are presented for the plausibility of the proposed new translation and general reconstruction that the divine kingship always passes from father to son within a single genealogical line.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2021-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45931321","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-17DOI: 10.1163/15692124-12341323
Kerry M. Sonia
The cross-cultural connection between ceramic production and the creation of humans in the ancient Near East offers a new lens through which to examine biblical discourse about procreation and subject formation. The physical properties of clay make it an effective discursive tool in ancient Near Eastern texts, including the Hebrew Bible, for conceptualizing the processes that form and shape the human. Adopting a materialist approach, this article argues that biblical writers are not simply thinking about clay in relation to procreation and subject formation, but are thinking with it – that the raw materials, technologies, and objects of ceramic production helped to generate the ideologies and ritual processes that shape the human from gestation to birth and into early childhood. Material culture from ancient Israel supports this assessment. The manufacture of Judean Pillar Figurines out of clay and their apparent association with childbirth and the nurture of young children further suggest the prevalence of the ceramic paradigm in ancient religious ideology and ritual.
{"title":"Thinking with Clay: Procreation and the Ceramic Paradigm in Israelite Religion","authors":"Kerry M. Sonia","doi":"10.1163/15692124-12341323","DOIUrl":"https://doi.org/10.1163/15692124-12341323","url":null,"abstract":"\u0000The cross-cultural connection between ceramic production and the creation of humans in the ancient Near East offers a new lens through which to examine biblical discourse about procreation and subject formation. The physical properties of clay make it an effective discursive tool in ancient Near Eastern texts, including the Hebrew Bible, for conceptualizing the processes that form and shape the human. Adopting a materialist approach, this article argues that biblical writers are not simply thinking about clay in relation to procreation and subject formation, but are thinking with it – that the raw materials, technologies, and objects of ceramic production helped to generate the ideologies and ritual processes that shape the human from gestation to birth and into early childhood. Material culture from ancient Israel supports this assessment. The manufacture of Judean Pillar Figurines out of clay and their apparent association with childbirth and the nurture of young children further suggest the prevalence of the ceramic paradigm in ancient religious ideology and ritual.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2021-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42834381","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-17DOI: 10.1163/15692124-12341321
Manuela Ceccarelli
Divine epithets are short nouns, adjectives, and participles which are in apposition to the actual name of a deity or which even replace it. Since incantations and incantation-prayers must be effective, they are enhanced by a variety of strategies. Divine epithets can be understood as strategies used to improve the effectiveness of ritual speeches. They evoke divine qualities that are relevant for a particular context and allow for a more effective interaction with the deities. Divine epithets may also refer to successful mythical deeds of the gods which provide positive analogies for the present situation and, therefore, guarantee the achievement of the supplicant’s request.
{"title":"Remarks on Mesopotamian Divine Epithets and Their Use in Incantations and Incantation-Prayers","authors":"Manuela Ceccarelli","doi":"10.1163/15692124-12341321","DOIUrl":"https://doi.org/10.1163/15692124-12341321","url":null,"abstract":"\u0000Divine epithets are short nouns, adjectives, and participles which are in apposition to the actual name of a deity or which even replace it. Since incantations and incantation-prayers must be effective, they are enhanced by a variety of strategies. Divine epithets can be understood as strategies used to improve the effectiveness of ritual speeches. They evoke divine qualities that are relevant for a particular context and allow for a more effective interaction with the deities. Divine epithets may also refer to successful mythical deeds of the gods which provide positive analogies for the present situation and, therefore, guarantee the achievement of the supplicant’s request.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2021-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42629930","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-06DOI: 10.1163/15692124-12341317
A. Burke
At least a dozen biblical toponyms for sites and landscape features in ancient Judah’s highlands bear divine name elements that were most common during the Middle and Late Bronze Ages. In light of archaeological evidence from many of these sites, it is suggested that they were first settled as part of a settlement influx in the highlands during the Middle Bronze Age (ca. 2000–1550 BCE), following a reemergence of urbanism and a return of economic development that occurred under Amorite aegis. The cultic orientation of these sites may be suggested by reference to ritual traditions at Mari during the Middle Bronze Age but especially Ugarit during the Late Bronze Age. Such evidence may also serve to elucidate the various enduring cultic associations that persisted in connection with these locations during the Iron Age, as preserved in various biblical traditions.
{"title":"Toward the Reconstruction of a Sacred Landscape of the Judean Highlands","authors":"A. Burke","doi":"10.1163/15692124-12341317","DOIUrl":"https://doi.org/10.1163/15692124-12341317","url":null,"abstract":"\u0000At least a dozen biblical toponyms for sites and landscape features in ancient Judah’s highlands bear divine name elements that were most common during the Middle and Late Bronze Ages. In light of archaeological evidence from many of these sites, it is suggested that they were first settled as part of a settlement influx in the highlands during the Middle Bronze Age (ca. 2000–1550 BCE), following a reemergence of urbanism and a return of economic development that occurred under Amorite aegis. The cultic orientation of these sites may be suggested by reference to ritual traditions at Mari during the Middle Bronze Age but especially Ugarit during the Late Bronze Age. Such evidence may also serve to elucidate the various enduring cultic associations that persisted in connection with these locations during the Iron Age, as preserved in various biblical traditions.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2021-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49509726","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-06DOI: 10.1163/15692124-12341320
Shana Zaia
Understanding how the numerous temples in the Neo-Assyrian Empire situated themselves within the imperial network is challenging, largely because of a bias in the official sources towards a few temples, especially that of Aššur. Revealing the relationships between the less-attested temples necessitates not only moving beyond the top of the hierarchy but also doing away with hierarchies almost entirely, as they both limit the possible connections and are impossible to build for the majority of known temples. Because there are myriad ways of organizing temples relative to one another, this paper proposes heterarchies as a more effective framework for understanding the changing dynamics of cultic landscapes. This study uses royal patronage (or its absence) as its barometer, establishing a typology that ranges from temples operating entirely independently of imperial support to those that actively seek it, and demonstrating how heterarchies can expose different perspectives of power, status, and affinities amongst institutions. Ultimately, a heterarchical approach shows that the relationships established by royal patronage were not straightforward, homogenous, or stable, and that the ways in which temple and state interacted with one another affected both “vertical” and “horizontal” positioning of temples within the cultic landscape of the empire.
{"title":"Let Praise of Aššur Not Be Forgotten: Temple Heterarchies and the Limits of Royal Patronage in the Neo-Assyrian Empire","authors":"Shana Zaia","doi":"10.1163/15692124-12341320","DOIUrl":"https://doi.org/10.1163/15692124-12341320","url":null,"abstract":"\u0000Understanding how the numerous temples in the Neo-Assyrian Empire situated themselves within the imperial network is challenging, largely because of a bias in the official sources towards a few temples, especially that of Aššur. Revealing the relationships between the less-attested temples necessitates not only moving beyond the top of the hierarchy but also doing away with hierarchies almost entirely, as they both limit the possible connections and are impossible to build for the majority of known temples. Because there are myriad ways of organizing temples relative to one another, this paper proposes heterarchies as a more effective framework for understanding the changing dynamics of cultic landscapes. This study uses royal patronage (or its absence) as its barometer, establishing a typology that ranges from temples operating entirely independently of imperial support to those that actively seek it, and demonstrating how heterarchies can expose different perspectives of power, status, and affinities amongst institutions. Ultimately, a heterarchical approach shows that the relationships established by royal patronage were not straightforward, homogenous, or stable, and that the ways in which temple and state interacted with one another affected both “vertical” and “horizontal” positioning of temples within the cultic landscape of the empire.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2021-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44910566","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-06DOI: 10.1163/15692124-12341319
Danielle Sarlo
The Noahic Deluge is commonly understood to have resulted from the infiltration of chaos waters into the ordered universe from two sources: one situated above the Rāqîaˁ and one underground. This interpretation does not find support in the HB and contradicts the precepts of the cosmological worldview of the ANE. According to Gen 6:17 Yahweh uses one single source of water to flood the land, referred to as הַמַּבּוּל מַיִם, “the well of waters.” There was a common belief in the ANE that there was a vast reservoir of fresh water in the underworld on the eastern horizon, beneath the palace of the sun god. The waters of Life (Ḥayya/Ea) therein, which must be distinguished from the saline primordial waters of chaos, were used for divine judgement. In spite of the consensus view that the chaos waters were permitted to enter the cosmos, not only during the Deluge but every time it rained, it is more likely that Yahweh lifted the waters of the well beneath his mountain-palace to execute justice and restore order to the land.
{"title":"הַמַּבּוּל מַיִם, “The Well of Waters”: Yahweh’s Fresh Water Reservoir beneath His Mountain-Palace","authors":"Danielle Sarlo","doi":"10.1163/15692124-12341319","DOIUrl":"https://doi.org/10.1163/15692124-12341319","url":null,"abstract":"\u0000The Noahic Deluge is commonly understood to have resulted from the infiltration of chaos waters into the ordered universe from two sources: one situated above the Rāqîaˁ and one underground. This interpretation does not find support in the HB and contradicts the precepts of the cosmological worldview of the ANE. According to Gen 6:17 Yahweh uses one single source of water to flood the land, referred to as הַמַּבּוּל מַיִם, “the well of waters.” There was a common belief in the ANE that there was a vast reservoir of fresh water in the underworld on the eastern horizon, beneath the palace of the sun god. The waters of Life (Ḥayya/Ea) therein, which must be distinguished from the saline primordial waters of chaos, were used for divine judgement. In spite of the consensus view that the chaos waters were permitted to enter the cosmos, not only during the Deluge but every time it rained, it is more likely that Yahweh lifted the waters of the well beneath his mountain-palace to execute justice and restore order to the land.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2021-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42129573","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-06DOI: 10.1163/15692124-12341318
S. Mirelman
This study seeks to contextualise the king’s “negative confession,” which took place in the spring Akītu Festival of Babylon, within the established norms of Mesopotamian ritual practice. The king’s humiliation is situated within the contexts of status reversal, lament and ritual weeping. The study includes a comparative almanac of the Akkadian prayer and/or exclamation known as šigû.
{"title":"Lament and Ritual Weeping in the “Negative Confession” of the Babylonian Akītu Festival","authors":"S. Mirelman","doi":"10.1163/15692124-12341318","DOIUrl":"https://doi.org/10.1163/15692124-12341318","url":null,"abstract":"\u0000This study seeks to contextualise the king’s “negative confession,” which took place in the spring Akītu Festival of Babylon, within the established norms of Mesopotamian ritual practice. The king’s humiliation is situated within the contexts of status reversal, lament and ritual weeping. The study includes a comparative almanac of the Akkadian prayer and/or exclamation known as šigû.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2021-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42367838","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-16DOI: 10.1163/15692124-12341316
M. Stahl
Who was the goddess known anciently as the “Lady of Byblos”? Typically, scholars have tried to answer this question by identifying the goddess’s “true” proper name. By contrast, this article emphasizes the goddess’s primary identification by the city of Byblos as a social-political community in order to analyze the Lady of Byblos’s role in shaping Late Bronze Age Byblos’s political landscape, which included imperial, royal, and collective modes of governance. The goddess’s place in Byblos’s political-religious economy thus serves as a fruitful case study for better conceptualizing through the lens of religion the complex range of potential interactions in the ancient world between centralizing and decentralizing political forces as parts of a single social-political system. In this way, the Lady of Byblos may “stand up” not only as an integral member of Byblos’s social order and religious life, but also as an example of the fundamental role that deities played in shaping ancient political realities.
{"title":"Between City, King, and Empire: Will the Real “Lady of Byblos” Please Stand Up?","authors":"M. Stahl","doi":"10.1163/15692124-12341316","DOIUrl":"https://doi.org/10.1163/15692124-12341316","url":null,"abstract":"\u0000Who was the goddess known anciently as the “Lady of Byblos”? Typically, scholars have tried to answer this question by identifying the goddess’s “true” proper name. By contrast, this article emphasizes the goddess’s primary identification by the city of Byblos as a social-political community in order to analyze the Lady of Byblos’s role in shaping Late Bronze Age Byblos’s political landscape, which included imperial, royal, and collective modes of governance. The goddess’s place in Byblos’s political-religious economy thus serves as a fruitful case study for better conceptualizing through the lens of religion the complex range of potential interactions in the ancient world between centralizing and decentralizing political forces as parts of a single social-political system. In this way, the Lady of Byblos may “stand up” not only as an integral member of Byblos’s social order and religious life, but also as an example of the fundamental role that deities played in shaping ancient political realities.","PeriodicalId":42129,"journal":{"name":"Journal of Ancient Near Eastern Religions","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2021-04-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45467226","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"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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