Pub Date : 2023-06-01DOI: 10.1353/earl.2023.a899413
M. Freeman
Abstract:This article analyzes John Chrysostom's discursive use of ancient medicophilosophical theories of optics in his homilies on the saints. In his homilies on Saints Meletius, Babylas, Julian, Drosis, Ignatius, and the Maccabean Martyrs, inter alia, Chrysostom uses technical optical terminology and concepts to describe the psycho-somatic effects of the saints' relics upon those who merely look at them. By drawing on cultural assumptions about how bodies and visual perception function, Chrysostom attempts to convince his listeners that going to the shrines and viewing the relics will bring them physical and emotional benefits. Using the optical theories of Plato, Aristotle, Ptolemy, and Galen, Chrysostom describes the material transfer of the relics' power through the visual process. Chrysostom describes the bodies of the saints as containers of undiminishing power, which is transferred across space to strike the eyes of viewers, enter their minds, and form impressions on their souls, much as optic theorists described the physiological process by which the colors and qualities of visible objects acted upon those who looked at them. These material interactions result in demonstrable emotional, bodily, and behavioral alterations that render a person more visibly Christian within their religious landscape. Thus, Chrysostom uses optics to construct the embodied sanctity of people, places, and communities in the midst of Antiochene and Constantinopolitan religious competition. Rather than considering the power of the saints' relics a matter of belief, Chrysostom appeals to sensory perception as a vehicle for religious experience, thus assuring his audience that they can know with their bodies God's power working through the relics.
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Pub Date : 2023-06-01DOI: 10.1353/earl.2023.a899418
Jamie Wood
Reviewed by: In Defiance of History: Orosius and the Unimproved Past by Victoria Leonard Jamie Wood Victoria Leonard In Defiance of History: Orosius and the Unimproved Past New York: Routledge, 2022 Pp. xxii + 199. $136.00; £120.00. Having worked on another of the less celebrated historians of late antiquity, Isidore of Seville, I have much sympathy with Victoria Leonard's approach to the Seven Books of Histories against the Pagans, written by the priest Orosius. Challenging what has until recently been the fairly widespread scholarly condemnation of the universal historian's abilities, Leonard deftly demonstrates that he was in fact an original author who deployed historical production to intervene actively in the religious changes of the late fourth and early fifth centuries. Of course, such shifts did not occur in a vacuum, and Orosius's intervention was at least in part intended to help members of his Christian audience make sense of their religion's place within the late Roman politico-military complex. Rather than judging Orosius in terms of his failure to live up to the standard of classical historiography (or its late antique standard-bearers) or on the basis of Augustine's apparent unease with elements of the Seven Books of Histories, Leonard seeks to understand the author on his own terms. In this sense, the book builds on recent work by Peter van Nuffelen (Orosius and the Rhetoric of History [Oxford: Oxford University Press, 2012]), which demonstrated how Orosius's "Christian" vision of history was grounded in a thoroughly ancient [End Page 257] education. Without denying his classical formation, Leonard's historiographical analysis seeks to contextualize Orosius in relation to the efforts of Christian intellectuals in the decades around 400 in order to comprehend what Christian imperial rule meant for their faith and, more specifically, in order to respond to the charge that Christianity had brought about the fall of Rome (9). This campaign reached its zenith, in the Latin West at least, with Augustine's City of God, the intellectual heft of which did much to overshadow Orosius's work, if not the enthusiasm of medieval copyists (over 275 manuscripts of the Seven Books of Histories survive) (2). After an introduction that surveys previous historiography and articulates the monograph's rehabilitative intent, Leonard proceeds to unpack Orosius's approach to writing history (Chapter One), beginning with the important question: "What is the Historiae?" This is particularly pertinent because the text does not fit neatly into any pre-existing historiographical genre, whether ancient (e.g., classical history) or more recent (e.g., late antique epitome). Nor does Orosius provide a programmatic statement of intent at the beginning of the work or reveal much about himself that can enable us to figure out what he was trying do to. This is not to say that the Spanish priest was an unreflective practitioner of the historian's craft, for the vast sc
书评:《藐视历史:奥罗修斯与未改善的过去》，作者:维多利亚·伦纳德，Jamie Wood，维多利亚·伦纳德《藐视历史:奥罗修斯与未改善的过去》，纽约:劳特利奇出版社，2022年，第22页+ 199页。136.00美元;£120.00。在研究过另一位不太出名的古代历史学家——塞维利亚的伊西多尔之后，我非常赞同维多利亚·伦纳德(Victoria Leonard)对奥罗修斯(Orosius)牧师写的《七卷历史》(Seven Books of history)中反对异教徒的观点。伦纳德挑战了直到最近学术界对普世历史学家能力的普遍谴责，他巧妙地证明了他实际上是一位原创作者，他利用历史著作积极地干预了四世纪末和五世纪初的宗教变化。当然，这样的转变不是凭空发生的，奥罗修斯的干预至少在一定程度上是为了帮助他的基督教听众理解他们的宗教在罗马晚期政治军事综合体中的地位。伦纳德不是以奥古斯丁未能达到古典史学的标准(或其已故的古代标准)或奥古斯丁对《七卷史》元素的明显不安来评判奥古斯丁，而是试图以他自己的方式来理解这位作者。从这个意义上说，本书建立在彼得·范·纳费伦(Peter van Nuffelen)最近的著作(《奥罗修斯与历史修辞学》[牛津:牛津大学出版社，2012])的基础上，该书展示了奥罗修斯的“基督教”历史观是如何建立在一个彻底古老的教育基础上的。伦纳德的史学分析在不否认他的古典思想的情况下，试图将奥罗修斯与公元400年左右基督教知识分子的努力联系起来，以理解基督教帝国统治对他们的信仰意味着什么，更具体地说，是为了回应基督教导致罗马灭亡的指控(9)。这场运动达到了顶峰，至少在拉丁西方，奥古斯丁的《上帝之城》，如果不是中世纪抄写员的热情(《历史七书》的超过275份手稿幸存下来)，那么它的智力分量在很大程度上掩盖了奥罗修斯的作品(2)。在介绍了之前的史学研究并阐明了这部专著的修复意图之后，伦纳德继续揭示了奥罗修斯写历史的方法(第一章)，从一个重要的问题开始:“什么是历史?”这是特别相关的，因为文本不符合任何现有的历史编纂类型，无论是古代(例如，古典历史)还是近代(例如，晚期古董缩影)。奥罗修斯也没有在作品一开始就提供一个纲领性的意图陈述，也没有透露太多关于他自己的信息，让我们能够弄清楚他想要做什么。这并不是说这位西班牙牧师是历史学家技艺的不加思考的实践者，因为他的工作范围很广，这意味着他必须做出一系列关于日期的决定，以及包括什么和排除什么，有时，他还必须明确地提到他正在使用的方法。事实上，伦纳德认为，奥罗修斯的风格贯穿始终是“自觉的”(36)，他在一部史学创新的作品中故意将各种文学流派交织在一起，为他的“基督教化的历史模式”提供了一种政治化的视角(38)。接下来的三章非常有说服力地展示了奥罗修斯是如何将这个计划付诸实践的，从他对基督教世界时间秩序的看法(第二章)，他对皇权的展示(第三章)，以及他通过基督教化的视角对军事事务的过滤(第四章)。第二章精彩地展示了年表是如何不中立的。奥罗修斯根据一系列不同的时间标准整理了他的文本，并采用了各种各样的年代机制来彻底基督教化过去的时间，他围绕道成肉身的工作组织相当合理地被假设为公元前/公元的先驱。方案(69)。第三章表明，与之前的分析相反，奥罗修斯强调奥古斯都和基督之间的同步性，他对帝国和基督教之间关系的看法更加复杂，甚至模糊。而不是一个普遍的合作愿景……
{"title":"In Defiance of History: Orosius and the Unimproved Past by Victoria Leonard (review)","authors":"Jamie Wood","doi":"10.1353/earl.2023.a899418","DOIUrl":"https://doi.org/10.1353/earl.2023.a899418","url":null,"abstract":"Reviewed by: In Defiance of History: Orosius and the Unimproved Past by Victoria Leonard Jamie Wood Victoria Leonard In Defiance of History: Orosius and the Unimproved Past New York: Routledge, 2022 Pp. xxii + 199. $136.00; £120.00. Having worked on another of the less celebrated historians of late antiquity, Isidore of Seville, I have much sympathy with Victoria Leonard's approach to the Seven Books of Histories against the Pagans, written by the priest Orosius. Challenging what has until recently been the fairly widespread scholarly condemnation of the universal historian's abilities, Leonard deftly demonstrates that he was in fact an original author who deployed historical production to intervene actively in the religious changes of the late fourth and early fifth centuries. Of course, such shifts did not occur in a vacuum, and Orosius's intervention was at least in part intended to help members of his Christian audience make sense of their religion's place within the late Roman politico-military complex. Rather than judging Orosius in terms of his failure to live up to the standard of classical historiography (or its late antique standard-bearers) or on the basis of Augustine's apparent unease with elements of the Seven Books of Histories, Leonard seeks to understand the author on his own terms. In this sense, the book builds on recent work by Peter van Nuffelen (Orosius and the Rhetoric of History [Oxford: Oxford University Press, 2012]), which demonstrated how Orosius's \"Christian\" vision of history was grounded in a thoroughly ancient [End Page 257] education. Without denying his classical formation, Leonard's historiographical analysis seeks to contextualize Orosius in relation to the efforts of Christian intellectuals in the decades around 400 in order to comprehend what Christian imperial rule meant for their faith and, more specifically, in order to respond to the charge that Christianity had brought about the fall of Rome (9). This campaign reached its zenith, in the Latin West at least, with Augustine's City of God, the intellectual heft of which did much to overshadow Orosius's work, if not the enthusiasm of medieval copyists (over 275 manuscripts of the Seven Books of Histories survive) (2). After an introduction that surveys previous historiography and articulates the monograph's rehabilitative intent, Leonard proceeds to unpack Orosius's approach to writing history (Chapter One), beginning with the important question: \"What is the Historiae?\" This is particularly pertinent because the text does not fit neatly into any pre-existing historiographical genre, whether ancient (e.g., classical history) or more recent (e.g., late antique epitome). Nor does Orosius provide a programmatic statement of intent at the beginning of the work or reveal much about himself that can enable us to figure out what he was trying do to. This is not to say that the Spanish priest was an unreflective practitioner of the historian's craft, for the vast sc","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135887901","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 : 2023-06-01DOI: 10.1353/earl.2023.a899420
Kyle Smith
{"title":"The Cult of Stephen in Jerusalem: Inventing a Patron Martyr by Hugo Méndez (review)","authors":"Kyle Smith","doi":"10.1353/earl.2023.a899420","DOIUrl":"https://doi.org/10.1353/earl.2023.a899420","url":null,"abstract":"","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"31 1","pages":"261 - 262"},"PeriodicalIF":0.2,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47272904","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 : 2023-06-01DOI: 10.1353/earl.2023.a899417
Katherine Marsengill
of Abba Moses the Ethiopian (184–85) to the reportedly lavish treatment of the Nubian king in Constantinople (174–75). Indeed, some of the concluding phrases in this chapter are particularly hard-hitting in light of the priorities I believe animate the study: “The image of the Ethiopian eunuch requires that we confront the fact that, despite having inherited a long history of racial invective, the Byzantines repeatedly turned racist stereotypes on their heads” or “The Byzantines were not white” (203). While Chapters One, Two, and Four offer compelling and methodologically innovative readings of relatively well-known materials, the book’s most lasting intervention will likely prove to be Chapters Three and Five. In my estimation, these two chapters are the most important contribution to the intersectional treatment of Roman transgender, nonbinary, and racialized identities so far penned by any scholar. Luis Josué Salés, Scripps College
{"title":"From Idols to Icons: The Emergence of Christian Devotional Images in Late Antiquity by Robin Jensen (review)","authors":"Katherine Marsengill","doi":"10.1353/earl.2023.a899417","DOIUrl":"https://doi.org/10.1353/earl.2023.a899417","url":null,"abstract":"of Abba Moses the Ethiopian (184–85) to the reportedly lavish treatment of the Nubian king in Constantinople (174–75). Indeed, some of the concluding phrases in this chapter are particularly hard-hitting in light of the priorities I believe animate the study: “The image of the Ethiopian eunuch requires that we confront the fact that, despite having inherited a long history of racial invective, the Byzantines repeatedly turned racist stereotypes on their heads” or “The Byzantines were not white” (203). While Chapters One, Two, and Four offer compelling and methodologically innovative readings of relatively well-known materials, the book’s most lasting intervention will likely prove to be Chapters Three and Five. In my estimation, these two chapters are the most important contribution to the intersectional treatment of Roman transgender, nonbinary, and racialized identities so far penned by any scholar. Luis Josué Salés, Scripps College","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"31 1","pages":"255 - 257"},"PeriodicalIF":0.2,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66250942","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 : 2023-06-01DOI: 10.1353/earl.2023.a899411
Predrag Bukovec
Abstract:The former communis opinio, according to which the Traditio Apostolica (TA) was a church order written by Hippolytus of Rome and representing valuable insights into third-century Roman liturgy and church discipline, has been radically questioned in recent research. The similarities between the eucharistic liturgies in TA and oriental anaphoras no longer seem to support the theory of a transregional genre in the late antique Christian West and East, but probably indicate an eastern provenance of TA itself. In addition to many currently discussed problems regarding structure and literary unity, the famous eucharistic prayer in TA 4 also bears difficulties in textual understanding: e.g., it states that Jesus Christ terminum figat during his descent into the realm of death. The motif of Christ's descent, which fortunately is quite frequently attested in the early sources, emerged in the second century. Therefore, the diachronic development of the descensus Christi can be reconstructed in its different arrangements. This is helpful in defining the "border" that Christ "established" while he visited the underworld. Some accounts of Syrian provenance seem to be the closest parallels to TA 4: here, a dramatic version of this narrative predominates, in which Death quarrels with Christ because he fears losing his inhabitants (the souls of the dead). The story culminates in a ceasefire, the end of which will be the second coming of Christ.
{"title":"Terminum figat: Remarks on a Difficult Phrase in the Eucharistic Prayer of the Traditio Apostolica","authors":"Predrag Bukovec","doi":"10.1353/earl.2023.a899411","DOIUrl":"https://doi.org/10.1353/earl.2023.a899411","url":null,"abstract":"Abstract:The former communis opinio, according to which the Traditio Apostolica (TA) was a church order written by Hippolytus of Rome and representing valuable insights into third-century Roman liturgy and church discipline, has been radically questioned in recent research. The similarities between the eucharistic liturgies in TA and oriental anaphoras no longer seem to support the theory of a transregional genre in the late antique Christian West and East, but probably indicate an eastern provenance of TA itself. In addition to many currently discussed problems regarding structure and literary unity, the famous eucharistic prayer in TA 4 also bears difficulties in textual understanding: e.g., it states that Jesus Christ terminum figat during his descent into the realm of death. The motif of Christ's descent, which fortunately is quite frequently attested in the early sources, emerged in the second century. Therefore, the diachronic development of the descensus Christi can be reconstructed in its different arrangements. This is helpful in defining the \"border\" that Christ \"established\" while he visited the underworld. Some accounts of Syrian provenance seem to be the closest parallels to TA 4: here, a dramatic version of this narrative predominates, in which Death quarrels with Christ because he fears losing his inhabitants (the souls of the dead). The story culminates in a ceasefire, the end of which will be the second coming of Christ.","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"31 1","pages":"115 - 142"},"PeriodicalIF":0.2,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42939835","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 : 2023-06-01DOI: 10.1353/earl.2023.a899416
Luis Josu� Sal�s
{"title":"Byzantine Intersectionality: Sexuality, Gender, and Race in the Middle Ages by Roland Betancourt (review)","authors":"Luis Josu� Sal�s","doi":"10.1353/earl.2023.a899416","DOIUrl":"https://doi.org/10.1353/earl.2023.a899416","url":null,"abstract":"","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"1 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49536089","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 : 2023-06-01DOI: 10.1353/earl.2023.a899412
L. Alexopoulos
Abstract:In this paper, I examine Gregory of Nyssa's concept of phrenitis, as posited in the twelfth and thirteenth chapters of his De hominis opificio. Using as a starting point an episode where Gregory depicts himself taking care of a phrenitis patient, I compare the symptoms and the causes of phrenitis, as described by Gregory, with systematic discussions of the disease found in the extant medical sources of antiquity. The paper also investigates Gregory's causal explanation of the disease, posited in the twelfth chapter of his anthropological treatise, and demonstrates that Gregory considered as the seat of phrenitis the anatomical entity that is responsible for pleuritis. The paper concludes that Gregory most probably conflated and modified the explanations of two similar diseases in order to defend his views about the seat of the hegemonikon.
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Abstract:This article offers a reconstruction and analysis of the anthropomorphite beliefs of Augustine’s North African contemporaries through a close reading of Augustine’s writings and through comparison with other cases of anthropomorphism within early Christianity. I argue that the anthropomorphite faith of Augustine’s contemporaries in the North African church was more sophisticated than scholars have previously recognized. My argument is twofold. First, I show that, in the North African church, the belief that God has a human bodily form comprised part of a broader nexus of theological beliefs that grounded the belief that God has a human bodily form in anthropomorphic conceptions of the visio dei and imago dei. Second, drawing upon the work of Alexander Golitzin, I show that the anthropomorphite beliefs of Augustine’s North African contemporaries closely resemble the forms of anthropomorphism found in a diverse range of geographical locales, including Egypt, Syria, and Mesopotamia. Following Golitzin, I suggest that this resemblance can best be accounted for if we regard the anthropomorphite tendencies of the North African church as reflecting the ongoing influence of Jewish and Christian apocalyptic traditions regarding God’s bodily form.
{"title":"Augustine and the Origins of North African Anthropomorphism","authors":"Brendan A. Harris","doi":"10.1353/earl.2023.0003","DOIUrl":"https://doi.org/10.1353/earl.2023.0003","url":null,"abstract":"Abstract:This article offers a reconstruction and analysis of the anthropomorphite beliefs of Augustine’s North African contemporaries through a close reading of Augustine’s writings and through comparison with other cases of anthropomorphism within early Christianity. I argue that the anthropomorphite faith of Augustine’s contemporaries in the North African church was more sophisticated than scholars have previously recognized. My argument is twofold. First, I show that, in the North African church, the belief that God has a human bodily form comprised part of a broader nexus of theological beliefs that grounded the belief that God has a human bodily form in anthropomorphic conceptions of the visio dei and imago dei. Second, drawing upon the work of Alexander Golitzin, I show that the anthropomorphite beliefs of Augustine’s North African contemporaries closely resemble the forms of anthropomorphism found in a diverse range of geographical locales, including Egypt, Syria, and Mesopotamia. Following Golitzin, I suggest that this resemblance can best be accounted for if we regard the anthropomorphite tendencies of the North African church as reflecting the ongoing influence of Jewish and Christian apocalyptic traditions regarding God’s bodily form.","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"31 1","pages":"57 - 84"},"PeriodicalIF":0.2,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44913108","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}
{"title":"The Beginning of the Cult of Relics by Robert Wiśniewski (review)","authors":"Adrien Palladino","doi":"10.1353/earl.2023.0005","DOIUrl":"https://doi.org/10.1353/earl.2023.0005","url":null,"abstract":"","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"31 1","pages":"105 - 107"},"PeriodicalIF":0.2,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47601513","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}
{"title":"Heavenly Stories: Tiered Salvation in the New Testament and Ancient Christianity by Alexander Kocar (review)","authors":"C. Berglund","doi":"10.1353/earl.2023.0007","DOIUrl":"https://doi.org/10.1353/earl.2023.0007","url":null,"abstract":"","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"31 1","pages":"109 - 110"},"PeriodicalIF":0.2,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47974616","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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