书评:《变革之风》:特里斯坦·欧文·休斯,《变革之风:1916-1962年威尔士的罗马天主教会与社会》

Pub Date : 2018-06-11 DOI:10.1177/0014524618766749
Peter Nockles
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引用次数: 0

摘要

对有问题的第8层序的处理,在最近的零碎作品中,它没有受到关注。事实上,关于它的最后一部专著是用拉丁语写成的,那时候拉丁语是学术论文可以接受的语言。Havrda提供了对文本的引理评论,连同希腊语文本,英语翻译,以及77页的介绍,该介绍与本书的起源和目的的问题密切相关。他的对话者是过去四个世纪里研究这个问题的少数学者。他自己的论点新颖而深刻。他认为现存的部分材料可能依赖于盖伦,并认为它可能来自盖伦丢失的《论论证》。对于古代哲学家来说,这是对克莱门特的第八本书感兴趣的最大原因之一。哈弗达还展示了这部作品的某些部分是如何与《层叠文集》的早期著作联系在一起的。对于研究古代文学文化的学者来说,这对于理解克莱门特作为一个杂记家的工作方法是很有价值的:“逻辑文集”的证据表明,他撰写了节选书,选择材料时没有特别考虑其原始背景,而是考虑其与基督教目的的相关性。后来,他将其重新整理成自己的综合论证。哈弗尔达的研究是一部完美的博学之作,出版的时间与教父、古代哲学和潜在的早期帝国文学学术正好相反——尽管他自己的注意力和兴趣显然指向哲学传统。
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Book Review: Winds of Change: Trystan Owain Hughes, Winds of Change: The Roman Catholic Church and Society in Wales, 1916–1962
treatment of the problematic Eighth Stromateus, which has otherwise not received attention in the recent turn to the fragmentary works. Indeed, the last monograph on it was composed in Latin, back in the days when that was an acceptable language for scholarly dissertations. Havrda provides a lemmatic commentary on the text, together with a Greek text, English translation, and a 77-page introduction which engages closely with the problems of the origin and purpose of the book. His interlocutors are the handful of scholars who have engaged with this problem over the last four centuries. His own arguments are fresh and incisive. He identifies a portion of the extant material as likely to be dependent on Galen, and argues that it probably derives from Galen’s lost On Demonstration. For ancient philosophers, this is one of the greatest reasons to take an interest in Clement’s eighth book. Havrda also shows how parts of the work are related to earlier books of the Stromateis. For scholars of ancient literary culture, this is valuable for understanding Clement’s working method as a miscellanist: the evidence of the ‘liber logicus’ suggests that he composed excerpt books, choosing material without special regard to its original context, but a view to its relevance for his Christian purpose. Later he would rework it into his own composite argument. Havrda’s study is a work of consummate erudition, published at an apposite moment for patristics, ancient philosophy, and potentially early imperial literary scholarship—though his own weight of attention and interest is clearly pointed toward the philosophical tradition.
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