Pub Date : 2022-04-01DOI: 10.1017/S0017816022000165
Alessia Pannese
Abstract This study examines the late seventeenth-century reception of enthusiasm in England in the context of the contemporary epistemological debate. Challenging characterizations of responses to enthusiasm as partitioned along the rationalist-empiricist divide, I show how parallel critiques of enthusiasm by natural philosophers and theologians suggest shared epistemic commitments across methodological and disciplinary boundaries, reflecting evolving concerns in the broader epistemological debate, rather than fixed, domain- or ideology-specific positions. By challenging a crude rationalist-empiricist division, this study aligns itself with previous literature, while also departing from it, in that it locates in the critique of enthusiasm a previously under-examined facet of that debate. By showing that both natural philosophers and theologians rejected enthusiasm for its irrationality, this work also sharpens the current understanding of the epistemic significance of enthusiasm, in that it identifies the crux of the critique of enthusiasm in its lack of reason, and not of an empirical foundation.
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Pub Date : 2022-02-23eCollection Date: 2022-01-01DOI: 10.3897/BDJ.10.e76968
Evgenii Vorobeichik, Alexey Nesterkov, Alexander Ermakov, Maxim Zolotarev, Maxim Grebennikov
Background: Since the late 1980s, long-term monitoring of terrestrial ecosystems in metal-contaminated areas near the Middle Ural Copper Smelter has been carried out in the Central Urals. As a part of these monitoring programmes, the data on species diversity, community composition and abundance of soil macroinvertebrates continue to be gathered.
New information: The dataset (available from the GBIF network at https://www.gbif.org/dataset/61e92984-382b-4158-be6b-e391c7ed5a64) includes a 2004 census for soil macroinvertebrates of spruce-fir forests along a pollution gradient in the Central Urals. The dataset describes soil macrofauna's abundance (the number of individuals per sample, i.e. the density) and community structure (list of supraspecific taxa, list of species for most abundant taxa and supraspecific taxa or species abundance). Seventeen sampling plots differed in the levels of toxic metal (Cu, Zn, Pb, Cd and Fe) soil contamination from air emissions of the Middle Ural Copper Smelter (heavily polluted, moderately polluted and unpolluted areas). The dataset consists of 340 sampling events (= samples corresponding to upper and lower layers of the 170 soil monoliths) and 64658 rows (2907 and 61751 for non-zero and zero density of taxa, respectively). Arachnida (Araneae and Opiliones), Carabidae (imagoes), Elateridae (larvae), Chilopoda, Diplopoda, Gastropoda, Staphylinidae (imagoes) and Lumbricidae were identified to species level. In contrast, Mermithida, Enchytraeidae, Lepidoptera larvae, Diptera larvae, Hemiptera, Hymenoptera and some other insects were identified to family or order levels. In total, 8430 individuals of soil macroinvertebrates were collected in two soil layers (organic and organic-mineral horizons), including 1046 Arachnida (spiders and harvestmen), 45 Carabidae, 300 Elateridae, 529 Myriapoda, 741 Gastropoda, 437 Staphylinidae, 623 Lumbricidae and 4709 other invertebrates. The presence-absence data on each taxon are provided for each sampling event. An overwhelming majority of such absences can be interpreted as "pseudo-absences" at the scale of sampling plots or study sites. The dataset contains information helpful for long-term ecotoxicological monitoring of forest ecosystems and contributes to studying soil macrofauna diversity in the Urals.
{"title":"Diversity and abundance of soil macroinvertebrates along a contamination gradient in the Central Urals, Russia.","authors":"Evgenii Vorobeichik, Alexey Nesterkov, Alexander Ermakov, Maxim Zolotarev, Maxim Grebennikov","doi":"10.3897/BDJ.10.e76968","DOIUrl":"10.3897/BDJ.10.e76968","url":null,"abstract":"<p><strong>Background: </strong>Since the late 1980s, long-term monitoring of terrestrial ecosystems in metal-contaminated areas near the Middle Ural Copper Smelter has been carried out in the Central Urals. As a part of these monitoring programmes, the data on species diversity, community composition and abundance of soil macroinvertebrates continue to be gathered.</p><p><strong>New information: </strong>The dataset (available from the GBIF network at https://www.gbif.org/dataset/61e92984-382b-4158-be6b-e391c7ed5a64) includes a 2004 census for soil macroinvertebrates of spruce-fir forests along a pollution gradient in the Central Urals. The dataset describes soil macrofauna's abundance (the number of individuals per sample, i.e. the density) and community structure (list of supraspecific taxa, list of species for most abundant taxa and supraspecific taxa or species abundance). Seventeen sampling plots differed in the levels of toxic metal (Cu, Zn, Pb, Cd and Fe) soil contamination from air emissions of the Middle Ural Copper Smelter (heavily polluted, moderately polluted and unpolluted areas). The dataset consists of 340 sampling events (= samples corresponding to upper and lower layers of the 170 soil monoliths) and 64658 rows (2907 and 61751 for non-zero and zero density of taxa, respectively). Arachnida (Araneae and Opiliones), Carabidae (imagoes), Elateridae (larvae), Chilopoda, Diplopoda, Gastropoda, Staphylinidae (imagoes) and Lumbricidae were identified to species level. In contrast, Mermithida, Enchytraeidae, Lepidoptera larvae, Diptera larvae, Hemiptera, Hymenoptera and some other insects were identified to family or order levels. In total, 8430 individuals of soil macroinvertebrates were collected in two soil layers (organic and organic-mineral horizons), including 1046 Arachnida (spiders and harvestmen), 45 Carabidae, 300 Elateridae, 529 Myriapoda, 741 Gastropoda, 437 Staphylinidae, 623 Lumbricidae and 4709 other invertebrates. The presence-absence data on each taxon are provided for each sampling event. An overwhelming majority of such absences can be interpreted as \"pseudo-absences\" at the scale of sampling plots or study sites. The dataset contains information helpful for long-term ecotoxicological monitoring of forest ecosystems and contributes to studying soil macrofauna diversity in the Urals.</p>","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"8 1","pages":"e76968"},"PeriodicalIF":1.0,"publicationDate":"2022-02-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8891227/pdf/","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78700815","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.1017/S0017816022000062
Eliezer Hadad
Abstract Maimonides opened almost all of his books with the verse “in the name of the Lord, the God of the world” (Gen 21:33). This verse describes the nature of Abraham’s calling, which Maimonides interprets, both in the Mishneh Torah and in the Guide of the Perplexed, as an effort to persuade others to abandon their idolatrous perceptions and affirm the uniqueness of God. There is, however, a difference between the way Maimonides describes Abraham and his calling in the Mishneh Torah and their portrayal in the Guide of the Perplexed. In the former, Abraham is presented as a philosopher; in the latter, as a biblical prophet. In the Mishneh Torah, Maimonides’s description of Abraham revolves around a verse that describes the “God of the world”; in the Guide of the Perplexed, Maimonides adds verses in which Abraham mentions “heaven.” In this article, I shall examine these differences and suggest that they represent developments and shifts in Maimonides’s own philosophical position.
{"title":"From “God of the World” to “God of the Heavens”: From the Mishneh Torah to The Guide of the Perplexed","authors":"Eliezer Hadad","doi":"10.1017/S0017816022000062","DOIUrl":"https://doi.org/10.1017/S0017816022000062","url":null,"abstract":"Abstract Maimonides opened almost all of his books with the verse “in the name of the Lord, the God of the world” (Gen 21:33). This verse describes the nature of Abraham’s calling, which Maimonides interprets, both in the Mishneh Torah and in the Guide of the Perplexed, as an effort to persuade others to abandon their idolatrous perceptions and affirm the uniqueness of God. There is, however, a difference between the way Maimonides describes Abraham and his calling in the Mishneh Torah and their portrayal in the Guide of the Perplexed. In the former, Abraham is presented as a philosopher; in the latter, as a biblical prophet. In the Mishneh Torah, Maimonides’s description of Abraham revolves around a verse that describes the “God of the world”; in the Guide of the Perplexed, Maimonides adds verses in which Abraham mentions “heaven.” In this article, I shall examine these differences and suggest that they represent developments and shifts in Maimonides’s own philosophical position.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"115 1","pages":"90 - 109"},"PeriodicalIF":0.3,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46587903","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 : 2022-01-01DOI: 10.1017/S0017816021000377
Ishay Rosen-Zvi
Abstract Chapters 10–15 in Tosefta Soṭah contain the longest, most elaborated aggadic unit in the Tosefta. It comprises various units that seem to be connected only loosely: the biblical righteous figures who brought abundance to the world (chs. 10–12); various revelations and appearances of the holy spirit and divine echo (ch. 13); and the effects of the destruction and the calamities of the present (chs. 14–15). In this article I argue that it forms in fact a coherent unit. It combines apocalyptic, priestly, and wisdom themes in a manner that is unprecedented in rabbinic literature, but is similar to several Second Temple texts. It tells a tale of perpetual decline from the biblical golden age to the rabbis’ own age of destruction, together with its eschatological remedy. It combines priestly and apocalyptic themes to form an alternative to the standard rabbinic meta-narrative of the transfer from prophecy to Torah. The first section of the article discusses chapters 10–13 and reconstructs their meticulous similarity with, and influence by, Ben Sira; the second section compares the complete composite unit (chs. 10–15) to the parallel Mishnah; and the third section examines the apocalyptic themes found in our text. I end with the need to reevaluate the relationship between rabbinic literature and apocalypticism.
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Pub Date : 2022-01-01DOI: 10.1017/s0017816022000050
Travis W. Proctor
Abstract In this article, I examine how the apocryphal Acts of John depicts wealthy Christian converts as part of the “Christianization” of Ephesus. I note how the Acts of John uses its portrayal of leading citizens not only to critique, but to preserve and adapt prevailing expectations surrounding Greco-Roman cultic patronage. My analysis comprises two parts. In the first part, I discuss the ways in which the Acts of John undermines prevalent Greco-Roman practices of benefaction. I note that the Acts of John criticizes monetary offerings as part of cultic “exchanges,” and thus indirectly condemns the patronage of religious institutions by wealthy benefactors. Relatedly, the Acts of John’s portrait scene, most often analyzed for its witness to early Christian aniconism, challenges Greco-Roman patronage norms by questioning the propriety of dedicatory portraits. In the second part, I track the ways in which the Acts of John preserves and adapts prevailing modes of ancient benefaction. Specifically, the Acts of John positions domestic hospitality as the primary means by which wealthy converts ought to support the Christian mission. Taken together, my two-part examination establishes that the Acts of John both challenges and redirects prevailing practices of Greco-Roman patronage as part of a broader articulation of proper Christian piety.
{"title":"Hospitality, not Honors: Portraits and Patronage in the Acts of John","authors":"Travis W. Proctor","doi":"10.1017/s0017816022000050","DOIUrl":"https://doi.org/10.1017/s0017816022000050","url":null,"abstract":"Abstract In this article, I examine how the apocryphal Acts of John depicts wealthy Christian converts as part of the “Christianization” of Ephesus. I note how the Acts of John uses its portrayal of leading citizens not only to critique, but to preserve and adapt prevailing expectations surrounding Greco-Roman cultic patronage. My analysis comprises two parts. In the first part, I discuss the ways in which the Acts of John undermines prevalent Greco-Roman practices of benefaction. I note that the Acts of John criticizes monetary offerings as part of cultic “exchanges,” and thus indirectly condemns the patronage of religious institutions by wealthy benefactors. Relatedly, the Acts of John’s portrait scene, most often analyzed for its witness to early Christian aniconism, challenges Greco-Roman patronage norms by questioning the propriety of dedicatory portraits. In the second part, I track the ways in which the Acts of John preserves and adapts prevailing modes of ancient benefaction. Specifically, the Acts of John positions domestic hospitality as the primary means by which wealthy converts ought to support the Christian mission. Taken together, my two-part examination establishes that the Acts of John both challenges and redirects prevailing practices of Greco-Roman patronage as part of a broader articulation of proper Christian piety.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"115 1","pages":"69 - 89"},"PeriodicalIF":0.3,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45293445","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 : 2022-01-01DOI: 10.1017/S0017816022000086
Christina Petterson
[...]from May 2016 when the lectures were given, through 2019 when the book was published, to the first half of 2021 when I am working on this review, events have unfolded that have brought the Western world to its knees, as we are reeling from one self-inflicted disaster to the next. The book, beautifully produced by Yale University Press, is in six chapters, prefaced by acknowledgements and followed by endnotes and a general index. Christianity and the New Spirit of Capitalism is, then, less of a direct engagement with Weber, and more of a staged contrast between a number of central components of “finance-dominated capitalism” with the Christian calling of Tanner’s own context. [...]Weber’s methodology concerns the effect of the worldview and theological doctrines of Protestantism (rather than personal beliefs) on the capitalist drive for profit.
{"title":"A Sermon to the Choir: Kathryn Tanner’s Christianity and the New Spirit of Capitalism","authors":"Christina Petterson","doi":"10.1017/S0017816022000086","DOIUrl":"https://doi.org/10.1017/S0017816022000086","url":null,"abstract":"[...]from May 2016 when the lectures were given, through 2019 when the book was published, to the first half of 2021 when I am working on this review, events have unfolded that have brought the Western world to its knees, as we are reeling from one self-inflicted disaster to the next. The book, beautifully produced by Yale University Press, is in six chapters, prefaced by acknowledgements and followed by endnotes and a general index. Christianity and the New Spirit of Capitalism is, then, less of a direct engagement with Weber, and more of a staged contrast between a number of central components of “finance-dominated capitalism” with the Christian calling of Tanner’s own context. [...]Weber’s methodology concerns the effect of the worldview and theological doctrines of Protestantism (rather than personal beliefs) on the capitalist drive for profit.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"115 1","pages":"136 - 147"},"PeriodicalIF":0.3,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45006993","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 : 2022-01-01DOI: 10.1017/s0017816022000074
Tamara Morsel-Eisenberg
Abstract Rabbi Jacob Emden (1697–1779) was an important rabbi and scholar in the area of Hamburg. One of his works, Mitpaḥat Sefarim (“Book Cloth,” Altona, 1768), is a critique of the Zohar (“Book of Splendor”), a canonical Jewish mystical text attributed to the ancient scholar Rabbi Shimon bar Yoḥai (ca. 2nd cent. CE). In Mitpaḥat Sefarim, Emden casts doubt upon the Zohar’s provenance, authorship, and age. This critique has led some to identify Emden with the early beginnings of the Haskalah, the Jewish Enlightenment, as an opponent of mysticism. However, Emden took mystical sources very seriously, both in the spiritual realm, and, as this article shows, even in his writings on religious law. This article examines the perceived contradiction in Emden’s thinking, and proposes a view of Emden as an early modern printer and critic with a unique perspective, rather than a confused precursor of modern ideas.
摘要雅各布·埃姆登拉比（1697–1779）是汉堡地区一位重要的拉比和学者。他的作品之一，Mitpaḥ在Sefarim（“Book Cloth”，Altona，1768），是对Zohar（“Book of Splendor”）的批判，Zohar是古代学者Rabbi Shimon bar Yo的经典犹太神秘文本ḥai（约公元前2分）。在Mitpaḥ在Sefarim，Emden对Zohar的出处、作者和年龄表示怀疑。这种批评导致一些人将埃姆登与犹太启蒙运动Haskalah的早期开端联系在一起，认为埃姆登是神秘主义的反对者。然而，埃姆登非常重视神秘来源，无论是在精神领域，还是如本文所示，甚至在他关于宗教法的著作中。本文考察了埃姆登思想中被感知到的矛盾，并提出埃姆登是一位具有独特视角的早期现代印刷家和评论家，而不是现代思想的混乱先驱。
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Pub Date : 2022-01-01DOI: 10.1017/s0017816022000049
P. Fredriksen
Abstract Many gods lived in the Roman Empire. All ancient peoples, including Jews and, eventually, Christians, knew this to be the case. Exploring the ways that members of these groups thought about and dealt with other gods while remaining loyal to their own god, this essay focuses particularly on the writings and activities of three late Second Temple Jews who highly identified as Jews: Philo of Alexandria, Herod the Great, and the apostle Paul. Their loyalty to Israel’s god notwithstanding, they also acknowledged the presence, the agency, and the power of foreign deities. Reliance on “monotheism” as a term of historical description inhibits our appreciation of the many different social relationships, human and divine, that all ancient Jews had to navigate. Worse, “monotheism” fundamentally misdescribes the religious sensibility of antiquity.
{"title":"Philo, Herod, Paul, and the Many Gods of Ancient Jewish “Monotheism”","authors":"P. Fredriksen","doi":"10.1017/s0017816022000049","DOIUrl":"https://doi.org/10.1017/s0017816022000049","url":null,"abstract":"Abstract Many gods lived in the Roman Empire. All ancient peoples, including Jews and, eventually, Christians, knew this to be the case. Exploring the ways that members of these groups thought about and dealt with other gods while remaining loyal to their own god, this essay focuses particularly on the writings and activities of three late Second Temple Jews who highly identified as Jews: Philo of Alexandria, Herod the Great, and the apostle Paul. Their loyalty to Israel’s god notwithstanding, they also acknowledged the presence, the agency, and the power of foreign deities. Reliance on “monotheism” as a term of historical description inhibits our appreciation of the many different social relationships, human and divine, that all ancient Jews had to navigate. Worse, “monotheism” fundamentally misdescribes the religious sensibility of antiquity.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"115 1","pages":"23 - 45"},"PeriodicalIF":0.3,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43140068","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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