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579 Sentences With "prolegomena"

How to use prolegomena in a sentence? Find typical usage patterns (collocations)/phrases/context for "prolegomena" and check conjugation/comparative form for "prolegomena". Mastering all the usages of "prolegomena" from sentence examples published by news publications.

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It contains prolegomena to the Gospel of John, Synaxarion, Menologion, and pictures.
It contains the Epistula ad Carpianum (Epistle to Carpian), the Eusebian Canon tables, Prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin Synaxarion, Menologion, subscriptions at the end of each Gospel, with numbers of stichoi. The Epistula ad Carpianum, the Eusebian tables (on parchment), Prolegomena to the four Gospels, and Prolegomena to Matthew on parchment, possibly from the 13th century.
Aphthonius of Antioch (), Prolegomena in Aphthonii progymnasmata was a Greek sophist and rhetorician.
It contains Prolegomena, the tables of the (tables of contents) before each Gospel.
It contains Prolegomena, subscriptions at the end of each book with numbers of .
Theses on biosemiotics: Prolegomena to a theoretical biology. Biological Theory 4(2): 167–173.
G. Asatrian, Prolegomena to the Study of the Kurds, Iran and the Caucasus, Vol.13, pp.
From 1925 to 1936 Schächter attended the meetings of the Vienna Circle. His work Prolegomena zu einer kritischen Grammatik (Prolegomena to a Critical Grammar) was published with a preface by Schlick in the Circle’s book series Schriften zur wissenschaftlichen Weltauffassung (Monographs on the Scientific World-Conception) in 1935.Moritz Schlick, „Geleitwort [in: Josef Schächter, Prolegomena zu einer kritischen Grammatik]“, in: Moritz Schlick Gesamtausgabe, Abteilung I, Band 6, Die Wiener Zeit (ed. by Johannes Friedl, Heiner Rutte), 635-642.
"Prolegomena to the Study of the Kurds", Iran and the Caucasus, Vol. 13, pp. 1–58, 2009.
Tischendorf, Prolegomena, p. 395. The codex now is located in the Biblioteca Nazionale (II C 15), in Naples.
It contains Prolegomena, lists of the , subscriptions at the end of each Gospel, numbers of , Synaxarion, and pictures.
It contains the Epistula ad Carpianum, Prolegomena, lists of the (tables of contents) before each Gospel, and a commentary.
It contains Prolegomena, tables of the (tables of contents) before each of the Gospels, and a commentary of Theophylact's authorship.
It contains Prolegomena, tables of the (tables of contents) before each Gospel, and portions of synaxaria. It uses silver ink.
Each line is 36 letters long. The uncial letters lean to the right. It contains prolegomena, subscriptions at the end of the book, numbers of , Euthalian Apparatus to the Catholic epistles, and prolegomena to the Pauline epistles. The General epistles and Pauline epistles, were written later in minuscule hand, and now it designated as 2125.
It has no prolegomena. The text of John's ending on 21:24, and verse 25 were added by a later hand.
It contains Epistula ad Carpianum, Eusebian Canon tables, Prolegomena, list of the (tables of contents) before each of the Gospels, and .
David HollatzFor a selection of Hollatz's theology, see Examen, chapter 1, Prolegomena, question 18. (Google Books) combined mystic and scholastic elements.
The tables of the are placed before each Gospel. There is also a division according to the smaller Ammonian Sections (in Mark 233), a references to the Eusebian Canons. It contains Epistula ad Carpianum, the Eusebian Canon tables, several Prolegomena to the four Gospels, Prolegomena, and subscriptions at the end. It has unusual marginal note on folio 28 recto.
There is also a division according to the Ammonian Sections, with references to the Eusebian Canons. It contains the Epistula ad Carpianum, the Eusebian Canon tables, Prolegomena to Mark, tables of the (tables of contents) before each Gospel, prolegomena, pictures, and commentaries (in Mark Victorinus). It contains a questionable scholion to the Longer ending of Mark.
Platon: Sophistes (Winter semester 1924/25), ed. I. Schüssler, 1992, XXXII, 668p. :20. Prolegomena zur Geschichte des Zeitbegriffs (Summer semester 1925), ed.
It contains Prolegomena at the beginning, lectionary markings at the margin (for liturgical use), the Euthalian Apparatus, and numbers of in subscriptions.
It contains prolegomena, tables of the (tables of contents) before sacred books, and Menologion. It has commentaries of Theophylact and Andreas Caesariensis.
It contains Prolegomena, tables of the (tables of contents) before each Gospel, and pictures. According to Scrivener the manuscript is correctly written.
It contains prolegomena, the tables of the (tables of contents) before each Gospel, subscriptions at the end of each Gospel, and numbered .
It contains the Epistula ad Carpianum, Eusebian Canon tables, Prolegomena, lectionary markings at the margin (for liturgical use), incipits, Synaxarion, and Menologion.
There are no references to the Eusebian Canons. It contains the Euthalian Apparatus in the Catholic epistles, and Prolegomena to the Apocalypse.
Neku,The Historians' History of the World: Prolegomena; Egypt, Mesopotamia. Edited by Henry Smith Williams. p183. Nechoh,United States Exploring Expedition: Volume 15.
It contains Prolegomena, tables of the (tables of contents) before each Gospel, subscriptions at the end of each Gospel, synaxaria, Menologion, and pictures.
It contains prolegomena, tables of the (tables of contains) before each of the Gospels, subscriptions at the end of each of the Gospels.
It contains Prolegomena to the four Gospels, Epistula ad Carpianum, pictures, tables of the (tables of contents) before each Gospel, synaxaria, and Menologion.
2 in BMCR 2005.08.16. A volume of prolegomena and six volumes of the commentary itself have been published so far.See also :de:Basler Homer- Kommentar.
It contains the tables of the (tables of contents) before each Gospel, Prolegomena, lectionary markings at the margin (for liturgical use), Synaxarion, and Menologion.
It contains Prolegomena, tables of the , lectionary markings at the margin, incipits, liturgical books Synaxarion and Menologion, subscriptions at the end of each Gospel.
It contains Prolegomena, the tables of the (tables of contents) before each Gospel, lectionary markings at the margin, incipits, Synaxarion, Menologion, and "barbarous pictures".
Yet we hold that the Prolegomena were not the best place for the exhibition of the points of doctrine which should make up Bibliology.
It contains Prolegomena, tables of the (tables of contents) before each book, and subscriptions at the end of each sacred book, with numbers of stichoi.
It also contains Prolegomena to the four Gospels, Eusebian Canon tables, tables of the , lectionary markings at the margin (for liturgical use), Synaxarion, and pictures.
It contains prolegomena, tables of the (tables of contents) before each Gospel, a commentary to Matthew is of Chrysostom's authorship, commentary to Mark is of Victor's authorship.
It contains the Epistula ad Carpianum, Eusebian tables, prolegomena, subscriptions at the end of each Gospel, and pictures (portrait of John, the Evangelist, and Prochorus, his scribe).
It contains the Epistula ad Carpianum, Eusebian Canon tables, prolegomena, tables of the (tables of contents) before each Gospel, and subscriptions at the end of each Gospel.
It contains Prolegomena, Epistula ad Carpianum, tables of the (tables of contents) before each Gospel, and lectionary markings at the end of each Gospel (for liturgical use).
Google Books link to Volume I Illustration of an Assyrian infantry spearman from Volume I. The prolegomena discuss various topics relating to the practice of historical study.
It contains prolegomena, the Eusebian tables, tables of the (tables of contents) before each Gospel, but they are almost illegible, and subscriptions at the end of each books.
The mountain of Borsippa (in antiquity Babel). Drawn by Faucher-Gudin. Borsippa (Sumerian: BAD.SI.(A).AB.BAKI; Akkadian: Barsip and Til-Barsip)The Cambridge Ancient History: Prolegomena & Prehistory: Vol.
It contains Prolegomena, Epistula ad Carpianum, Eusebian Canon tables, tables of the (tables of contents) before each Gospel, lectionary equipment at the margin (for liturgical use), and pictures.
It contains the Epistula ad Carpianum, the Eusebian tables, prolegomena of Cosmas, tables of the (tables of contents) before each Gospel. The manuscript has survived in good condition.
"Prolegomena to the Study of the Kurds", Iran and the Caucasus, Vol.13, pp. 1–58, 2009 Published in 2009, Iran and the Caucasus, 13, pp.1-58.
It contains the Epistula ad Carpianum, the Eusebian Canon tables, Prolegomena, tables of the (tables of contents) before each Gospel, pictures, and subscriptions at the end of each Gospel.
New ed. of 1990. 2003\. "Prolegomena to any Future Phenomenological Ecology," in Charles S. Brown and Ted Toadvine, eds. Eco-Phenomenology: Back to the Earth Itself, 51–72. 2002\.
Gregory, Prolegomena, p. 442 It was examined by Henri Omont.Henri Omont, Catalogue des manuscrits grecs, p. 1-2 Currently it is dated by the INTF to the 7th century.
It contains the Epistula ad Carpianum, Eusebian tables, Prolegomena, the tables of the (tables of contents) before each Gospel, lectionary markings at the margin, incipits, Synaxarion, Menologion, and pictures.
In the 15th century the Latin chapters were added. It contains Prolegomena, tables of the (tables of contents) before each Gospel, and subscriptions at the end of each Gospel.
Alexander Knaak: Prolegomena zu einem Corpuswerk der Architektur Friedrichs II. von Hohenstaufen im Königreich Sizilien (1220-1250). Phil. Diss., Marburg 2001; see pp. 24ss. for the Castle of Lucera.
The codex contains the text of the Acts, Pauline epistles, Catholic epistles, and Book of Revelation on 267 paper leaves () with some lacunae (James 1:1-11; Rev 22:2-18.20.21). The text is written in one column per page, in 26 lines per page. The initials and titles in red. It contains Prolegomena to the Pauline epistles, prolegomena to the Catholic epistles, subscriptions at the end of each book, and numbers of stichoi.
It contains the Epistula ad Carpianum, Eusebian tables, Prolegomena, tables of the before each Gospel, and subscriptions. (lessons) were added by a later hand. It has a commentary of Theophylact.
Zeus appears as the guider of destiny, who gives everyone the right portion.Ilias X 209 ff. O.Crusius Rl, Harisson Prolegomena 5.43 ff: M. Nillson (1967). Die Geschichte der Griechischen Religion.
The Passio, which appears in numerous medieval manuscripts,R.A. Lipsius, ed., Acta apostolorum apocrypha vol. I (Leipzig) 1891, Prolegomena, pp lxxvff; E. Hennecke and W. Schneemelcher, New Testament Apocrypha, vol.
A.S. Mat'evosyan, Colophons of the Armenian Manuscripts, Erevan, 1988. (p. 307)G. Asatrian, Prolegomena to the Study of the Kurds, Iran and the Caucasus, Vol. 13, pp. 1–58, 2009. (p.
It contains Prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical reading) and pictures. The text of Mark 16:8-20 is omitted.
It contains the Epistula ad Carpianum, Eusebian Canon tables, Prolegomena, tables of the (tables of contents) before each Gospel, synaxaria, Menologion, and pictures. The commentary is of Victor's authorship in Mark.
It contains the Epistula ad Carpianum, Eusebian Canon tables at the beginning, prolegomena, tables of the (tables of contents) before each Gospel, and lectionary markings for liturgical readings at the margin.
It contains the Epistula ad Carpianum, Prolegomena, the Eusebian tables, Synaxarion, Menologion, subscriptions at the end of each Gospel, and pictures. The biblical text is surrounded by a commentary (Mark – Victorinus).
Acts 1:1-3:10 was supplied in the 14th century. It contains lists of the (tables of contents) before each sacred book, Euthalian Apparatus, Prolegomena, and scholia on the Epistles.
It contains the Epistula ad Carpianum, Eusebian Canon tables at the beginning, Prolegomena, lists of the (tables of contents) before each Gospel, and lectionary markings at the margin (for liturgical use).
Mill, Novum Testamentum, Prolegomena § 1426. in London. From Covell it was purchased – together with other manuscripts – by Robert Harley, Earl of Oxford. It was collated by Bloomfield and examined by Woide.
It contains Prolegomena, lists of the (tables of contents), subscriptions at the end of the Gospels, numbers of , Synaxarion, lectionary markings at the margin, and pictures. It has a commentary of Theophylact.
There is no a division according to the smaller Ammonian Sections, no references to the Eusebian Canons. It contains double Prolegomena, lists of the (tables of contents), and a commentary of Theophylact.
The Cyrtians or Kyrtians (gr. Κύρτιοι Kýrtioi, lat. Cyrtii) were an ancient tribe in historic Persia near Mount Zagros.G. Asatrian, Prolegomena to the Study of the Kurds, Iran and the Caucasus, Vol.
It contains the Epistula ad Carpianum, Eusebian Canon tables, Prolegomena, tables of the (tables of contents) before each Gospel, pictures, subscriptions at the end of each Gospel, numbers of , Synaxarion, and Menologion.
It contains prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin for liturgical reading, synaxaria, Menologion, and subscriptions at the end of each Gospel, with numbers of .
According to Griesbach the text of this manuscript is a representative of the Alexandrian textual recension.J. J. Griesbach, Novum Testamentum Graecum, vol. I (Halle, 1777), prolegomena. C. R. Gregory saw it in 1883.
It contains the Epistula ad Carpianum, Eusebian Canon tables, prolegomena, lists of the (lists of contents) before each Gospel, subscriptions at the end of each Gospel, numbers of , and pictures (John Evangelist with Prochorus).
Matt'eos Urhayec'i, Ժամանակագրություն (Chronicle), ed. by M. Melik- Adamyan et al., Erevan, 1991. (p. 156)G. Asatrian, Prolegomena to the Study of the Kurds, Iran and the Caucasus, Vol. 13, pp. 1–58, 2009.
Nippur (Sumerian: Nibru, often logographically recorded as , EN.LÍLKI, "Enlil City;"The Cambridge Ancient History: Prolegomena & Prehistory: Vol. 1, Part 1. Accessed 15 Dec 2010.] Akkadian: Nibbur) was among the most ancient of Sumerian cities.
It contains the Epistula ad Carpianum, Eusebian Canon tables, Prolegomena, tables of the (tables of contents), lectionary markings at the margin (for liturgical use), subscriptions at the end each of the Gospels, and pictures.
It contains prolegomena, the tables of the (tables of contents) are placed before each Gospel, lectionary markings at the margin (for liturgical use), incipits, Synaxarion, Menologion, and subscriptions at the end of each Gospel.
It contains the Epistula ad Carpianum, Eusebian Canon tables, Prolegomena, matter of Cosmas, tables of the (tables of contents) before each Gospel, Synaxarion, Menologion, and pictures. The manuscript has survived in a good condition.
It contains the Epistula ad Carpianum, Eusebian Canon tables, Prolegomena, tables of the (tables of contents) before each Gospel, Synaxarion, Menologion, and numbers of . John 1:1-14 was supplied by a later hand.
It contains the Epistula ad Carpianum, Eusebian tables, Prolegomena of Theophylact, tables of the (tables of contents), lectionary markings at the margin, incipits, Synaxarion, Menologion, subscriptions at the end of each Gospel, (lessons), and pictures.
With Nolte, he published handbooks on English and French language and literature. His son, Julius Ludwig Ideler (1809–1842), wrote Meteorologia veterum Graecorum et Romanorum — Prolegomena ad novam Meteorologicorum Aristotelis — Editionem adornandam. (PhD thesis, 1832).
There is no division according to the Ammonian Sections, with references to the Eusebian Canons. It contains Prolegomena, tables of the (tables of contents) are placed before each Gospel, incipits, (lessons), Synaxarion, and marginal notes.
It contains Prolegomena, tables of the (tables of contents) before each book, subscriptions at the end of each book, with numbers of , and a commentaries (Chrysostom's on the Acts, Nicetas on the all the Epistles).
It contains Prolegomena, Argumentum (explanation of using the Eusebian Canons), tables of the (tables of contents) before each Gospel, lectionary markings at the margin, Synaxarion (liturgical book), and subscriptions at the end of each Gospel.
In 1816, de Sacy again published a biography with a more detailed description on the Prolegomena. More details on and partial translations of the Prolegomena emerged over the years until the complete Arabic edition was published in 1858. Since then, the work of Ibn Khaldun has been extensively studied in the Western world with special interest. Early European works on Ibn Khaldun were heavily affected by colonial influences and orientalism, as many sociologists considered North Africa to be unworthy of studying in the 19th century.
In the 15th century, the later hand added Prolegomena. The codex contains a scholion questioning the authenticity of Mark 16:9-20. The Pericope Adulterae (John 7:53-8:11) is placed after John 21:25.
It contains Epistula ad Carpianum, Eusebian tables, Prolegomena, tables of the (tables of contents) are placed before every Gospel, liturgical books with hagiographies (Synaxarion and Menologion), subscriptions at the end of each Gospel, with numbers of .
It contains prolegomena, lists of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), Synaxarion, Menologion, subscriptions at the end of each Gospel, and pictures. It was clearly carefully written.
The letters of Ambrose he completed shortly before his death, but without, the all important prolegomena, which would have explained his apparatus and methods. Therefore, his last Ambrose publication Epistulae et acta raised some methodological questions.
Only Prolegomena to Mark has survived. The order of books: John, Matthew, Luke, and Mark. The same order has minuscule 19 and 427. The text is written in one column per page, 37 lines per page.
It contains lectionary books Synaxarion and Menologion, Epistula ad Carpianum, Eusebian tables, Prolegomena, lectionary markings at the margin, subscriptions at the end, tables of the (tables of contents) before each Gospel, and pictures. The manuscript is ornamented.
It contains Prolegomena, tables of the (tables of contents) are placed before each Gospel, lectionary markings at the margin (for liturgical use), incipits, liturgical books with hagiographies (Synaxarion, Menologion), and subscriptions at the end of each Gospel.
In Acts (titles) and lectionary markings at the margin, prolegomena to every epistle. The order of books: Gospels, Acts, Catholic epistles, Pauline epistles, and Apocalypse. The order of Gospels: Matthew, Luke, Mark, John (as in codex 392).
Prolegomena to the Study of Greek Religion, 3rd ed. p.388-400. The term maenad has come to be associated with a wide variety of women, supernatural, mythological, and historical,Jane Ellen Harrison remarked of the 19th-century (male) classicists, "so persistent is the dislike to commonplace fact, that we are repeatedly told that the maenads are purely mythological creations and that the maenad orgies never appear historically in Greece." Prolegomena to the Study of Greek Religion, 3rd ed. (1922). p.388 associated with the god Dionysus and his worship.
The text of the Gospels has also a division according to the smaller Ammonian Sections (Matthew 359, Mark 241, Luke 342, John 232), with references to the Eusebian Canons. It contains Prolegomena to the four Gospels, Epistula ad Carpianum, the Eusebian Canon tables, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), incipits, liturgical books with hagiographies (Synaxarion and Menologion), Verses in Matthew and Mark, Euthalian Apparatus in the Catholic epistles, Hebrews has three Prolegomena. The text has many corrections.
G. Asatrian, Prolegomena to the Study of the Kurds, Iran and the Caucasus, Vol.13, pp.1-58, 2009. (p.21) The Kurdish languages, on the other hand, form a subgroup of the Northwestern Iranian languages like Median.
There is also another division according to the smaller Ammonian Sections, with references to the Eusebian Canons. It contains Prolegomena, lectionary markings at the margin (for liturgical use), pictures, menaion, and subscriptions at the end of the Gospels.
10 leaves in quire. It contains Prolegomena to the Catholic and Pauline epistles, and liturgical equipment at the margin. The parchment is fine and white. The order of books is typical: Gospels, Acts, Catholic epistles, Pauline epistles, Revelation.
It contains the Epistula ad Carpianum, double Prolegomena of Cosmas, and other longer pieces, with tables of the (tables of contents) before each Gospel, lectionary markings at the margin, liturgical books with hagiographies (Synaxarion and Menologion), and pictures.
Particularism is contrasted with methodism, which answers the latter question before the former. Since the question "What do we know" implies that we know, particularism is considered fundamentally anti-skeptical, and was ridiculed by Kant in the Prolegomena.
It the Epistula ad Carpianum, Eusebian Canon tables, Prolegomena (προγραμμα) to the four Gospels, tables of the (tables of contents) before each Gospel, subscriptions at the end of each Gospel, numbers of , and pictures (portrait of Matthew and Mark).
The codex contains the text of the four Gospels, on 359 paper leaves (size ). The text is written in one column per page, 41 lines per page. It contains Prolegomena to each Gospel. It contains a commentary of Theophylact.
There is also a division according to the smaller Ammonian Sections, (no references to the Eusebian Canons). It contains Prolegomena, tables of the (tables of contents) are placed before each Gospel, and subscriptions at the end of each Gospel.
The headings are ornamented. It contains Prolegomena, tables of (tables of contents) before each Gospel, (chapters) at the margin, and commentaries. Kurt Aland did not place it in any Category. It was not examined by the Claremont Profile Method.
It contains Prolegomena to Paul, lectionary markings at the margin (for liturgical use), subscriptions at the end of each book, and numbers of . It has a commentary of Theophylact. The codex survived in poor condition, and its text is often illegible.
There is no references to the Eusebian Canons. It contains Prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), incipits, subscriptions at the end of each Gospel, with numbers of , (not synaxaria).
Arabic historical thought in the classical period. Cambridge Univ Pr, 1996. His work was forgotten until it was rediscovered in the late 19th century.Charles Issawi, An Arab Philosophy of History: Selections from the Prolegomena of Ibn Khaldun of Tunis (1987).
It contains the Eusebian Canon tables, prolegomena, tables of the (tables of contents) are placed before each Gospel, Synaxarion, Menologion, pictures, scholia at the margin, Victor's commentary on Mark, and note on John 7:53, as in 145 and others.
It contains Prolegomena of Kosmas, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), and pictures. The text of Luke 17-21 has many corrections made by the hand of Presbyter Nikolaus.
Prolegomena to an Anthropological Study of Greek Vase Painting. Hephaistos 1 (1979): 61-70. The study of Greek vases is ongoing, not least because of the constant addition of new material from archaeological excavations, illicit excavations and unknown private collections.
In Greek mythology, Phaenna (, "the shining"), was one of the Charites (Graces). The Lakedaemonians, say that the Charites are two, who gave them the names of Kleta and Phaenna.Jane Ellen Harrison (1991). Prolegomena to the Study of Greek Religion. p. 286.
The codex contains the text of the New Testament except Gospels on 204 paper leaves (). It is written in one column per page, in 29 lines per page. The leaves are arranged in quarto. It contains Prolegomena and many marginal readings.
It contains prolegomena (to Luke), the Eusebian tables, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), incipits, (lessons), liturgical books with hagiographies (Synaxarion and Menologion), and pictures (portrait of Luke and John).
The tables were constantly revised in Crowley's lifetime but it was not until 1955 that they were published ("Revised Prolegomena Symbolica ad Systemam......"). This includes smaller tables that extrapolate correspondences of the five elements, twelve zodiacal signs and seven planets only.
The codex contains the text of the New Testament (except Gospels) on 268 paper leaves (). The text is written in one column per page, in 22-25 lines per page. After Ephesians 3:7 written by other hand. It contains Prolegomena.
The initial letters in red.Harleian 5784 at the British Library The text is divided according to the (chapters), whose numerals are given at the margin, and the (titles of chapters) at the top of the pages. There is also a division according to the smaller Ammonian Sections (in Mark 240, 16:9), with references to the Eusebian Canons (written below Ammonian Section numbers). It contains the Eusebian Canon tables (in red), prolegomena, lists of the (tables of contents) before each Gospel, ornamentations, lectionary markings at the margin (for liturgical use), Synaxarion, Menologion, subscriptions at the end of each Gospel, , prolegomena to Paul.
Wellhausen taught that the chronological data of the books of Kings and Chronicles were artificially put together at a date much later than the events they were ostensibly describing and were basically not historical.Julius Wellhausen, Prolegomena to the History of Israel (New York: Meridian Books, 1957) p. 151, originally published as Prolegomena zur Geschichte Israels (Berlin: Reimer, 1878). This was a necessary consequence of his a priori assumption that the biblical books as we have them today were the work of late-date editors who could not possibly have known the correct history of the times they were writing about.
417–421, ; Peter Mackridge: Greek-Speaking Muslims of North-East Turkey: Prolegomena to a study of the Ophitic sub-dialect of Pontic, Byzantine and Modern Greek Studies, Oxford University Press, 1987, pp. 115–137; Ömer Asan: Pontus Kültürü, Belge Yayınları, Istanbul, 1996.
It contains Prolegomena, lectionary markings at the margin (for liturgical reading), subscriptions at the end of each book, with numbers of , Menologion, and the Euthalian Apparatus. Book of Revelation was added in the 15th century, and has been re-numbered GA-2919.
In the same way arranged codices 112, 198, 212, 267, 507, 583, 584. It contains Prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical reading), incipits, and subscriptions at the end of each Gospel.
It contains prolegomena (the same as in codex 186 but briefer, attributed to Eusebius), tables of the (tables of contents) before each Gospel, synaxaria, Menologion, and a commentary. The commentary to the Gospel of Mark is of authorship of Victorinus of Pettau.
It contains Prolegomena, tables of the (tables of contents) are placed before every Gospel, lectionary markings at the margin (for liturgical use), liturgical books with hagiographies (Menologion, Synaxarion), and pictures (portraits of the four Evangelists). It has many marginal corrections of the text.
It contains the Epistula ad Carpianum, Eusebian tables, Prolegomena (later hand), lists of the (tables of contents) before each Gospel, lectionary markings at the left margin, incipits, subscriptions at the end of each Gospel, numbers of , and pictures (in Matthew from another manuscript).
In Greek mythology, Cleta ( Klḗta, "the glorious") was one of the Charites (Graces). The Lakedaemonians, say that the Charites are two, who gave them the names of Cleta and Phaenna.Jane Ellen Harrison (1991). Prolegomena to the Study of Greek Religion. p. 286.
It contains prolegomena to Luke (later hand), the Eusebian Canon tables, tables of the (tables of contents) are placed before each Gospel, lectionary markings at the margin (for liturgical use), subscriptions to Mark (according to Gregory subscriptions to Matthew) and picture in Matthew.
The text is divided according to the (chapters), whose numbers are given at the margin, with the (titles of chapters) at the top of the pages. It contains Prolegomena, tables of the (tables of contents) before each biblical book, Synaxarion, and Menologion.
It contains the Epistula ad Carpianum, prolegomena, the Eusebian tables (deleted) are given at the beginning of the manuscript, tables of the (tables of contents) are placed before each Gospel, incipits, lectionary markings at the margin (for liturgical use), Synaxarion, Menologion, and pictures.
It contains the Epistula ad Carpianum, tables of the (tables of contents) before each Gospel, Prolegomena to the four Gospels, Lectionary markings at the margin, liturgical books with hagiographies Synaxarion and Menologion, subscriptions at the end of each of the Gospels, and pictures.
Marsh, Fred Shipley, ed & trans. Stephanus Bar Sudhaile. The Book which is called The Book of the Holy Hierotheos, with extracts from the prolegomena and commentary of Theodosius of Antioch and from the Book of Excerpts and other works of Gregory Bar-Hebraeus.
It contains the Eusebian Canon tables, pictures, lectionary equipment at the margin, Prolegomena to Catholic and Pauline epistles, and subscriptions in Paul. The Synaxarion, Menologion were added by a later hand. The order of books: Gospels, Acts, Catholic epistles, and Pauline epistles.
The codex contains a complete text of the four Gospels on 112 paper leaves (). The text is written in one column per page, in 29 lines per page. It contains Prolegomena and Argumentum. It has numbers of stichoi to the Gospel of Matthew.
There is also a division according to the smaller Ammonian Sections (in Mark 241 sections), with references to the Eusebian Canons. It contains Prolegomena, synaxaria, Epistula ad Carpianum, the Eusebian Canon tables at the beginning, pictures, Menologion, and lectionary markings at the margin.
Also, his most famous work, Prolegomena to a Theory of Language, is mostly concerned with the formal definition of a terminology for the analysis of any level of a system of signs, and as such there exists an exclusively Hjelmslevian terminology for that.
It contains prolegomena, lists of the (lists of contents) before each Gospel, and portraits of the Evangelists (Luke with his disciple, John with Prochorus). The biblical text is surrounded by a catena. The biblical text is written in red ink, the catena text in black.
It contains the Eusebian Canon tables, Prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), incipits, synaxaria, Menologion, subscriptions at the end of each Gospel with numbers of , and pictures (in Mark baptism of Jesus).
The codex contains the text of the New Testament except the Gospels on 218 paper leaves (). It is written in one column per page, in 24 lines per page. It contains Prolegomena. The order of books: Acts, Catholic epistles, Pauline epistles (Philemon, Hebrews), and Apocalypse.
It contains Prolegomena, tables of the (tables of contents) before each Gospel, and scholia. The biblical text is surrounded by a commentary (catena, Victor's in Mark). It has some rare readings. Kurt Aland the Greek text of the codex did not place in any Category.
The codex contains a complete text of the four Gospels on 194 parchment leaves (size ) with some lacunae (Matthew 1:1-16; John 16:20-21:25). The writing is in one column per page, 24 lines per page. It contains Prolegomena of Kosmas.
It contains the Epistula ad Carpianum, Eusebian Canon tables, Prolegomena of Kosmas, tables of the (tables of contents) are placed before each Gospel. There are textual corrections in the margin. It has also a few lectionary markings, for liturgical use, added by a later hand.
It contains Prolegomena, the tables of the (tables of contents) before each book, subscriptions at the end of each book, numbers of , and the Euthalian Apparatus. The order of books: Book of Acts, Catholic epistles, Pauline epistles (Hebrews before 1 Timothy), and Book of Revelation.
It contains the Epistula ad Carpianum, the Eusebian Canon tables at the beginning, prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), and incipits. It contains a large number of corrections, and some unique textual variants.
There is also another division according to the smaller Ammonian Sections, with a references to the Eusebian Canons (at the beginning). It contains Prolegomena, Argumentum, tables of the before each Gospel, lectionary markings at the margin, incipits, liturgical books with hagiographies Synaxarion and Menologion.
Griesbach produced a list of nine manuscripts which were to be assigned to the Alexandrian text: C, L, K, 1, 13, 33, 69, 106, and 118.J. J. Griesbach, Novum Testamentum Graecum, vol. I (Halle, 1777), prolegomena. Codex Vaticanus was not in this list.
The third edition approaches more closely to the Erasmian fourth and fifth editions. According to John Mill, the first and second editions differ in 67 places, and the third in 284 places.Cited by J. J. Griesbach, Novum Testamentum Graece, vol. 1, Prolegomena, p. XXIII.
Simon had hoped to overcome the opposition of Bossuet by making changes; these negotiations with Bossuet lasted a considerable time, but finally broke down. The original French printer of the book, in order to promote sales, had the titles of the chapters printed separately and circulated. These had come into the hands of the Port Royalists, who had undertaken a translation into French of the Prolegomena to Brian Walton's Polyglott. To counteract this, Simon announced his intention of publishing an annotated edition of the Prolegomena, and added to the Histoire critique a translation of the last four chapters of that work, not part of his original plan.
5, 13, 123. It may be an epithet of the central Orphic god, Dionysus or Zagreus,Jane Ellen Harrison, Prolegomena to the Study of Greek Religion (Cambridge University Press, 1908, 2nd ed.) pp. 585–587. or of Zeus in an unusual association with the Eleusinian Mysteries.
The codex contains a complete text of the four Gospels on 185 paper leaves (size ). The writing is in one column per page, 19-25 lines per page. It contains Prolegomena, tables of the are placed before every Gospel, and subscriptions at the end of the Gospels.
It contains Prolegomena, tables of the (tables of contents) before each, (liturgical notes), subscriptions at the end of each book with numbers of , Synaxarion, Menologion, and Euthalian apparatus. The usual arabesque ornaments are in red. The order of books: Gospels, Acts, Pauline epistles, and Catholic epistles.
In the Iliad, Gorgythion is described as beautiful, and his epithet is the blameless.Iliad, trans. Theodore Alois Buckley (1873): "...but in the breast he struck blameless Gorgythion with an arrow, the brave son of Priam." Jane Ellen Harrison pointed outHarrison, Prolegomena to the Study of Greek Religion, 3rd ed.
Recently the term X-Marked has been proposed as a replacement, evoking the extra marking that these conditionals bear. Those adopting this terminology refer to indicative conditionals as O-Marked conditionals, reflecting their ordinary marking.von Fintel, Kai; Iatridou, Sabine. Prolegomena to a theory of X-marking Unpublished lecture slides.
The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. It contains Prolegomena, tables of the (tables of contents) before each Gospel, subscriptions at the end of each Gospel (added later hand).
The codex contains the complete text of the four Gospels, on 255 paper leaves (size ). The text is written in one column per page, 34–46 lines per page. It contains Prolegomena, tables of the (tables of contents) before each of the Gospels, and a commentary of Theophylact.
In the Acts and Epistles it has the Euthalian Apparatus. It contains Prolegomena at the beginning, tables of the (tables of contents) before each sacred book, liturgical books with hagiographies (synaxaria and Menologion), subscriptions at the end of each book, and lectionary markings at the margin (for liturgical use).
There is also a division according to the Ammonian Sections (in Mark 241 sections, last section ended in 16:20), with references to the Eusebian Canons (in gold). It contains the Eusebian Canon tables, prolegomena, tables of the (tables of contents) are placed before each Gospel, and pictures.
It has not references to the Eusebian Canons. It contains Prolegomena, list of the (tables of contents) before each of the Gospels, lectionary markings at the margin for liturgical use, incipits, liturgical books with hagiographies: Synaxarion and Menologion, subscriptions at the end each of the Gospels, and numbers of .
In the same way arranged codices 192, 198, 212, 507, 583, 584. It contains Prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin, incipits, (Matthew 116; Mark 71, Luke 114, John 67), subscriptions at the end of each Gospel, and numbers of .
It contains Prolegomena, tables of the (tables of contents) before each sacred book, lectionary markings at the margin (for liturgical use), subscriptions at the end of each book, and numbers of . The order of books: Acts, Catholic epistles, Pauline epistles (Philemon placed before Hebrews), and Book of Revelation.
It contains the Eusebian tables, tables of the (tables of contents), prolegomena, pictures, with short scholia, commentary of Victorinus to the Gospel of Mark, synaxaria, and pictures. The pericope John 7:53-8:11 is placed at the end; in John 8:6 it used textual variant μη προσποιουμενος.
Kant reformulated his views because of it, redefining his transcendental idealism in the Prolegomena to Any Future Metaphysics (1783) and the second edition of the Critique of Pure Reason. The review was denounced by Kant, but defended by Kant's empiricist critics, and the resulting controversy drew attention to the Critique of Pure Reason. Kant believed that the anonymous review was biased and deliberately misunderstood his views. He discussed it in an appendix of the Prolegomena, accusing its author of failing to understand or even address the main issue addressed in the Critique of Pure Reason, the possibility of synthetic a priori judgments, and insisting on the distinction between transcendental idealism and the idealism of Berkeley.
J. J. Griesbach, Novum Testamentum Graecum, vol. I (Halle, 1777), Prolegomena. According to Scrivener it was held in the Earl of Winchelsea's Library, but in 1883 Earl of Winchelsea wrote to Gregory that he does not have any Gospel manuscript. Currently the manuscript is housed in Chester Beatty Library (Ms.
The arrest and searches almost completely destroyed his collection of (copies of) ancient manuscripts. Of the 49 manuscripts known from his published prolegomena on them, only three survived. Some 2000 photographs were also destroyed. At the request of the Old Bolshevik Vladimir Bonch-Bruevich, Beneshevich was released prematurely in March 1933.
It contains the Epistula ad Carpianum, Prolegomena to John, tables of (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical reading); subscriptions at the end of each Gospel, with numbers of and numbers of verses (in John); it contains portraits of the Evangelists placed before each Gospel.
It contains Prolegomena, tables of the κεφάλαια (tables of contents) before each book, Synaxarion, Menologion. It contains a commentaries. The commentary on the Acts and Epistles is that of the pseudo-Oecumenius; that on the Book of Revelation is that of Arethas of Caesarea. Hebrews is placed before 1 Timothy.
20) A later use of the term Kurdistan is found in Empire of Trebizond documents in 1336Zehiroglu, Ahmet M. ; "Trabzon Imparatorlugu" 2016 (); p. 169 and in Nuzhat-al-Qulub, written by Hamdollah Mostowfi in 1340.G. Asatrian, Prolegomena to the Study of the Kurds, Iran and the Caucasus, Vol. 13, pp.
The subject appears in vase-paintings, where little men are in the scales: "it is the lives rather than the fates that are weighed", Harrison remarks (Prolegomena p 184). During the festival known as Anthesteria, the Keres were driven away. Their Roman equivalents were Letum (“death”) or the Tenebrae (“shadows”).
Parchment is not good, ink is brown. The text is divided according to the (chapters), whose numbers are given at the margin, with their at the top of the pages. It contains Prolegomena, the tables of the (tables of contents) before each book, subscriptions at the end of each book, and .
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 215 parchment leaves (). The text is written in one column per page, in 22 lines per page. It contains Prolegomena, Synaxarion, Menologion, (lessons), subscriptions at the end of each book, with numbers of stichoi.
The "Prolegomena" is considered a more concise, fair, and thorough refutation of psychologism than the criticisms made by Frege, and also it is considered today by many as being a memorable refutation for its decisive blow to psychologism. Psychologism was also criticized by Charles Sanders Peirce and Maurice Merleau-Ponty.
This section disambiguates 'letters' by separating the three senses using terminology standard in logic today. The key distinctions were first made by the American logician- philosopher Charles Sanders Peirce in 1906 using terminology that he established.Charles Sanders Peirce, Prolegomena to an apology for pragmaticism, Monist, vol.16 (1906), pp. 492–546.
It contains Prolegomena, tables of (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), and subscriptions at the end of each Gospel. Folios 1-63 contain a commentary to the Prophets by Theophylact of Ohrid. It contains some additional non-biblical matter at the end.
The codex contains the text of the Acts of the Apostles and Pauline epistles on 285 paper leaves (). It is written in one column per page, in 31-45 lines per page. The letters are written above lines. It contains Prolegomena, Synaxarion (liturgical book with hagiographies), and commentaries of Theophylact.
The codex contains a complete text of the four Gospels on 298 parchment leaves (). The text is written in one column per page, in 21 lines per page. It contains Prolegomena, lectionary markings at the margin (for Church reading), subscriptions at the end of each Gospel, with numbers of stichoi.
There is also a division according to the Ammonian Sections (no references to the Eusebian Canons). It contains prolegomena, tables of the (tables of contents), before each Gospel, (lessons), lectionary markings at the margin for liturgical reading, synaxaria, Menologion, and subscriptions at the end of each Gospel (with numbers of verses).
It contains the Epistula ad Carpianum, Prolegomena (added by a later hand), tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), incipits, liturgical books with hagiographies (Synaxarion and Menologion), subscriptions at the end of each Gospel with numbers of , and marginal notes.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 370 parchment leaves (size ), with lacunae (Acts 1:1-2:47). The lacking text was supplied by a later hand. The text is written in one column per page, 19 lines per page. It contains Prolegomena.
There is also another division according to the smaller Ammonian Sections (in Mark 235 Sections - 16:12), with references to the Eusebian Canons. It contains Argumentum (to Matthew), Prolegomena, tables of the (tables of contents) with a harmony, lectionary markings at the margin (later hand). It contains scholia on the first seven leaves.
It contains the Eusebian Canon tables, prolegomena, tables of the (tables of contents) before each Gospel, subscriptions at the end of each of the Gospels, and pictures (in gold). The lectionary markings (for liturgical use) and incipits were added by a later hand. The Synaxarion and Menologion were added by a later hand.
There is also a division according to the Ammonian Sections, with references to the Eusebian Canons. It contains the Epistula ad Carpianum, Eusebian Canon tables, prolegomena, tables of (tables of contents) before each Gospel, and number of verses at the end of each Gospel. According to Hermann von Soden it has lectionary markings.
It has Prolegomena to Matthew, lists of the (tables of contents) are placed before each Gospel, lectionary equipment on the margin (incipits), (lessons), liturgical books with hagiographies (synaxaria and Menologion), subscriptions at the end of each Gospel, with numbers of stichoi, and beautiful pictures. The manuscript containing also text Judges 6:1-24.
There is also another division according to the Ammonian Sections (in Mark 241 - 16:20), but without references to the Eusebian Canons. It contains Prolegomena, tables of the (tables of contents) before each Gospel, Synaxarion, subscriptions at the end, numbers of , and pictures. It is ornamented with silver. It is a palimpsest.
There is also a division according to the smaller Ammonian Sections, with references to the Eusebian Canons. It contains prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), incipits, Synaxarion (liturgical book), and subscriptions at the end of each Gospel. It has marginal notes.
1971 covering international, national and Tamil Nadu issues, until his death. ‘This surely’ wrote, Prof.S. Subramanian, in the prolegomena of the special issue of the Bulletin bought out after his demise, ‘is the stuff of which archives are made’10 As Chairman, he evinced keen interest in all activities of the Institute.
There is also another division according to the smaller Ammonian Sections, but without a references to the Eusebian Canons. It contains Prolegomena, list of the (tables of contents) before the Gospel of Mark, lectionary markings at the margin, incipits, , subscriptions at the end each of the Gospels, and numbers of in Matthew.
It contains Epistula ad Carpianum, Eusebian Canon tables, Prolegomena of Cosmas (to Matthew and Luke, added by later hand), list of the (tables of contents) before each of the Gospels, lectionary markings at the margin for liturgical books, incipits, subscriptions at the end each of the Gospels, and portrait of John the Evangelist.
LXXXIV It contains Prolegomena, tables of the before each Gospel, numbers of the (chapters) are given at the margin in Coptic and Greek, the Ammonian Sections (cursive), a references to the Eusebian Canons (cursive and red), geometric figures before Mark and John, and archaic letters before Mark, Luke, and John. No pictures.
This book has proven highly influential, both in the years that would immediately follow and today. Immanuel Kant points to it as the book which woke him from his self-described "dogmatic slumber."I. Kant "Prolegomena to Any Future Metaphysics" The Enquiry is widely regarded as a classic in modern philosophical literature.
It contains a commentary, in catena quotations of Church Fathers, Prolegomena to the four Gospels, the Eusebian tables, tables of the (tables of contents) before each Gospel, numbers of , and numbers of to the first two Gospels. It has ligatures. The paper has survived in bad condition. It is hard to read.
The codex contains the text of the Acts of the Apostles and Catholic epistles on 245 parchment leaves with a commentary. The text is written in one column per page, 39 lines per page, the pages are 26 by 20.5 cm. The text is written on a parchment in minuscule. It contains Prolegomena.
The manuscript was cited in Walton's Polyglott, enumerated by John Mill (Novum Testamentum, Prolegomena § 1390), examined by Wettstein, and edited by Cramer in 1838. It was cited by Novum Testamentum Graece (Nestle-Aland 27) in Acts 15:28; 21:25. The codex is located now at the New College (58), in Oxford.
Young Hegelian August Cieszkowski was one of the earliest philosophers to use the term praxis to mean "action oriented towards changing society" in his 1838 work Prolegomena zur Historiosophie (Prolegomena to a Historiosophy). Cieszkowski argued that while absolute truth had been achieved in the speculative philosophy of Hegel, the deep divisions and contradictions in man's consciousness could only be resolved through concrete practical activity that directly influences social life. Although there is no evidence that Karl Marx himself read this book, it may have had an indirect influence on his thought through the writings of his friend Moses Hess. Marx uses the term "praxis" to refer to the free, universal, creative and self-creative activity through which man creates and changes his historical world and himself.
Porphyry, Vit. Plotin. 20-21 Under his name there are also extant Prolegomena to the Handbook of Hephaestion on metre, and the fragment of a treatise on rhetoric, inserted in the middle of a similar treatise by Apsines. It gives brief practical hints on invention, arrangement, style, memory and other things useful to the student.
It contains prolegomena, tables of the (tables of contents) are placed before each Gospel, lectionary markings at the margin (for liturgical use), Menologion (liturgical book), and subscriptions at the end of each Gospel. The Synaxarion, another liturgical book, was added by a later hand at the end of the manuscript. It is splendidly illuminated.
Cardinal Angelo Mai noticed this manuscript and used it in Prolegomena of his edition of Codex Vaticanus Graecus 1209. According to Gregory it is an important palimpsest of the New Testament. The codex was cited in Novum Testamentum Graece of Nestle-Aland (27th edition). The codex now is located in the Vatican Library (Gr. 2061).
The text is divided according to the (chapters), whose numbers are given at the margin, with the (titles of chapters) at the top of the pages. There is no a division according to the Ammonian Sections with references to the Eusebian Canons are absent. It contains Prolegomena, and subscriptions at the end of each Gospel.
It has no references to the Eusebian Canons. It contains prolegomena of Cosmas, tables of the (tables of contents) before each book, lectionary markings at the margin (for liturgical use), subscriptions at the end of each sacred book, synaxaria, Menologion, pictures, and Euthalian prologues. The order of books: Gospels, Acts, Catholic epistles, and Pauline epistles.
The text is divided according to the (chapters), whose numbers are given at the margin of the text, and the (titles of chapters) at the top of the pages. It contains Prolegomena, tables of the (tables of contents) are placed before each Gospel, synaxaria, Menologion, subscriptions at the end of each Gospel, with numbers of .
There is also a division according to the smaller Ammonian Sections (Matthew 355, Mark 233 – the last section in 16:8, Luke 342, John 232). It contains Prolegomena to the Gospel of John, tables of the (tables of contents) before each Gospel, Verses, and pictures. The Eusebian Canon tables were added by a later hand.
It contains the Eusebian Canon tables, prolegomena, lists of the before each of the Gospela, numerals of the (chapters) at the margin, the (titles), Ammonian Sections (Mark 241 – 16:20), the Eusebian Canons, lectionary markings, incipits, lists of , subscriptions, and pictures. The part of John 5 is much earlier than the rest of the manuscript.
There is also a division according to the Ammonian Sections, with references to the Eusebian Canons. It contains the Eusebian Canon tables, Prolegomena to the Gospel of John, tables of (tables of contents) before each Gospel, pictures, lectionary markings at the margin (for liturgical reading), and Synaxarion. Formerly it was known as Codex Columnensis 86.
It contains double prolegomena, Journeys and death of Paul,As in codices: 102, 206, 216, 256, 468, 614, 665, 909, 912 tables of the (to the Acts), lectionary markings at the margin, liturgical books with hagiographies (Synaxarion, Menologion), and subscriptions at the end of each biblical book. The illuminations are given before each book.
There is also a division according to the smaller Ammonian Sections (in Mark 236 - 16:12), (no references to the Eusebian Canons). It contains prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), subscriptions at the end of each Gospel, numbers of stichoi, and pictures.
There is also a division according to the smaller Ammonian Sections, with references to the Eusebian Canons (written below Ammonian Section numbers). It contains the Epistula ad Carpianum, the Eusebian Canon tables, prolegomena, lists of the (tables of contents) are placed before each Gospel, Synaxarion, Menologion, and subscriptions at the end of each Gospel.
The codex contains the text of the Gospel of John on 51 paper leaves (size ). The text is written in one column per page, 21 lines per page. It contains prolegomena, numbers of the (chapters) at the margin, and a few rubrical directions, but no other liturgical apparatus. It is neatly but carelessly written on oriental paper.
In ancient inscriptions and manuscripts, the spelling "inlustris" is more frequent.T. Mommsen, Theodosiani Libri XVI cum Constitutionibus Sirmondianis, Prolegomena, (Zurich: Weidmann, 1905), p. cxlvii. Because the illustres were a subset of the clarissimi, the title is often written as "vir clarissimus et illustris", especially in official documents.Hirschfeld (1901), pp. 596-8 (=Hirschfeld [1915], pp. 665-7).
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 240 paper leaves (). It is carefully written in one column per page, 25 lines per page. It contains prolegomena, Synaxarion, and scholia to the Acts, and lectionary markings at the margin of the Epistles for liturgical reading. It contains Martyrium Pauli.
However, some modern scholars reject these connections.Mark Marciak Sophene, Gordyene, and Adiabene: Three Regna Minora of Northern Mesopotamia Between East and West, 2017. pp. 220-221Victoria Arekelova, Garnik S. Asatryan Prolegomena To The Study Of The Kurds, Iran and The Caucasus, 2009 pp. 82Alternatively, kwrt- may be a derivation from the name of the Cyrtii tribe instead.
The codex contains the text of the Catholic epistles, and Pauline epistles on 270 parchment leaves (size ) with some lacunae. It is written in one column per page, 20 lines per page. It contains Prolegomena and a commentary to the Catholic epistles written by another hand. The leaves 1 and 213 were supplied by a later hand (14th century?).
There are the Ammonian Sections are given at the margin to the Gospel of Matthew, but only from number α' to number κβ'. It contains Prolegomena, lists of the are placed before each of the Gospels, portrait of Evangelists before every Gospel. Lectionary markings and subscriptions to the Gospel of John were added by a later hand.
The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. It contains prolegomena, Argumentum, tables of the (tables of contents) before each Gospel with a harmony, subscriptions at the end of each Gospel, and numbers of . There is room for pictures.
It contains the Epistula ad Carpianum, Prolegomena, tables of the (tables of contents) before each book, lectionary markings at the margin (later hand), and the Euthalian Apparatus. The Pericope Adulterae (John 7:53-8:11) was added by a later hand in the 15th century (as in codex 470). The order of books: Gospels, Acts, Pauline epistles, Catholic epistles.
The codex contains the text of the four Gospels, on 397 paper leaves (size ). The text is written in one column per page, with 38 lines per page. It contains Prolegomena, Argumentum, tables of the (tables of contents) with the harmony, subscriptions, numbers of , and the numbers of verses in Luke, as well as a commentary of Theophylact.
In his current research, Kühne has also contributed to the history of body aesthetics. His co-edited volume Globalizing Beauty. Body Aesthetics in the 20th Century (2013) links issues of self and society, body culture and visual culture, regional particularities and globalization and provides an interdisciplinary prolegomena to future inquiries in how and why modern societies struggle for beauty.
BioSystems 90: 340–349Igamberdiev, A.U. (2014) Time rescaling and pattern formation in biological evolution. BioSystems 123: 19–26Igamberdiev, A.U. (2018) Hyper-restorative non- equilibrium state as a driving force of biological morphogenesis. BioSystems 173: 104–113 natural philosophy,Igamberdiev, A.U. (2018) Time and life in the relational universe: prolegomena to an integral paradigm of natural philosophy.
The codex contains the text of the four Gospels, on 281 leaves (size 24 cm by 18 cm). The text is written in one column per page, 22-23 lines per page. It contains Prolegomena, the Eusebian Canon tables at the beginning, synaxaria, and pictures. The Greek text of the codex Kurt Aland did not place in any Category.
Cf. Verdenius, p. 64. It can also refer to a funerary jar.Cf. Harrison, Jane Ellen, Prolegomena to the Study of Greek Religion, Chapter II, The Pithoigia, pp. 42–43. Cf. also Figure 7 which shows an ancient Greek vase painting in the University of Jena where Hermes is presiding over a body in a pithos buried in the ground.
In April 1952 Debord published his original scenario in Ion magazine along with a preface titled "Prolégomènes à tout cinéma futur" (English: "Prolegomena to Any Future Cinema"). Debord abandoned most of his original plan for the film and instead used no images at all. He used speeches delivered by himself, Gil J Wolman, Isidore Isou, , and Barbara Rosenthal.
It contains the Epistula ad Carpianum, Eusebian Canon tables, prolegomena, tables of the (tables of contents) before each sacred book, lectionary markings at the margin, incipits, Synaxarion, Menologion, subscriptions at the end of each book, and Euthalian Apparatus to the Pauline epistles. It has scholia. The order of books: Gospels, Acts, Pauline epistles, and Catholic epistles.
205 Gebhardt; Sopater Rhetor, vol 8, pp. 383-4 Walz; scholia to Aristophanes (Prolegomena on Comedy and on Birds 1297); Cyrus rhetor, Differentiae statuum vol. 8, p. 1 Walz to denote a witty personal attack made with total freedom against the most notable individuals (see Aristophanes' attacks on Cleon, Socrates, Euripides) in order to expose their wrongful conduct.
CI It contains the Eusebian tables, Prolegomena, tables of the before each Gospel, and pictures; it is illuminated. the Ammonian sections and a references to the Eusebian Canons in red. The nomina sacra are written in an abbreviated way.George Horner, The Coptic Version of the New Testament in the Northern Dialect, otherwise called Memphitic and Bohairic, 1 vol.
It was examined by Scholz. Constantin von Tischendorf seems to have confused Lectionary 13 and 17 in his Novum Testamentum, Prolegomena (7th edition, p. CCXVI). F. H. A. Scrivener dated the manuscript to the 12th-century, C. R. Gregory to the 9th century. It was added to the list of the New Testament manuscripts by Johann Jakob Wettstein.
Some leaves were dislocated by binder. The text is divided according to the Ammonian Sections, whose numbers are given at the margin, but references to the Eusebian Canons are absent. It contains Prolegomena to the four Gospels, tables of the (tables of contents) before each Gospel, pictures. Many corrections were made by a later hand, which dates 1308.
There is also a division according to the Ammonian Sections (in Mark 236 – 16:12), with references to the Eusebian Canons. It contains Epistula ad Carpianum, the Eusebian Canon tables, Prolegomena, tables of the are placed before every Gospel, lectionary markings, liturgical books with hagiographies (Synaxarion and Menologion), subscriptions at the end of each Gospel, and numbers of .
The text is divided according to the (chapters), whose numbers are given at the margin. It contains Prolegomena, tables of the (tables of contents) before each book, lectionary markings at the margin, Synaxarion, and Menologion, and subscriptions at the end of each book. 2 John, 3 John, and Epistle Jude were supplied in the 14th century.
The term is most widely usedWilliam E. Grim, "The Musicalization of Prose: Prolegomena to the Experience of Literature in Musical Form" Papers presented at the Second World Phenomenology Congress September 12 — 18, 1995, Guadalajara, Mexico, in Analecta Husserliana: The Yearbook of Phenomenological Research LXIII (1998): 65. "The first section of a sonata form is called the exposition." as an analytical convenience to denote a portion of a movement identified as an example of classical tonal sonata form. The exposition typically establishes the music's tonic key, and then modulates to, and ends in, the dominant.William E. Grim, "The Musicalization of Prose: Prolegomena to the Experience of Literature in Musical Form" Papers presented at the Second World Phenomenology Congress September 12 — 18, 1995, Guadalajara, Mexico, in Analecta Husserliana: The Yearbook of Phenomenological Research LXIII (1998): 65.
Prolegomena zur Geschichte Israels (, Prologue to the History of Israel) is a book by German biblical scholar and orientalist Julius Wellhausen (1844–1918) that formulated but did not found the documentary hypothesis, a theory on the composition history of the Torah or Pentateuch. Influential and long debated, the volume is often compared for its impact in its field with Charles Darwin's 1859 work, On the Origin of Species. First published as Geschichte Israels ("History of Israel") in 1878, the work had a second edition in 1883 under the title Prolegomena zur Geschichte Israels. The official English translation by J. Sutherland Black and Allan Menzies, with a preface by Wellhausen's friend and colleague the no less prominent British biblical scholar and orientalist William Robertson Smith, then came in 1885.
The codex contains a complete text of the Acts, Catholic epistles, and Pauline epistles on 333 parchment leaves (size ) with a catena. It contains prolegomena, tables of the (tables of contents) before each book, and scholia. Synaxarion and (lessons) were added by a later hand (together 386 leaves). The order of books: Acts of the Apostles, Catholic epistles, and Pauline epistles.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles on 394 parchment leaves (size ). The text is written in one column per page, 16 lines per page. It contains Prolegomena at the beginning, lectionary markings at the margin, , subscriptions at the end of each book, with numbers of . The order of books: Acts, Catholic, and Pauline epistles.
For metaphysics Clauberg suggested the names ontosophy or ontology, the latter being afterwards adopted by Wolff. In the prolegomena to his Elementa philosophiae sive Ontosophiae (1647), Clauberg says: Étienne Gilson writes:In L'être et l'essence. Paris, Vrin, 1948 (English edition: Being and some philosophers, Toronto, Pontifical Institute for Mediaeval Studies, 1952), p. 112. Clauberg died in Duisburg, and lies buried in the city's cathedral.
Simplicius records Porphyry as quoting from a work by Dercyllides titled Platonic Philosophy, which was at least eleven books in length.Mansfeld, Jaap, Prolegomena (Brill Publishers, 1994), p. 64. Theon of Smyrna quotes from another work titled On the Spindle and Whorls in Plato's Republic.Leonid, Zhmud, The Origin of the History of Science in Classical Antiquity (Walter de Gruyter, 2006), p. 234.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 295 parchment leaves (size ), with lacunae (Acts 1:1-8; Romans 1:1-11). The lacking text was supplied by a later hand. It is written in one column per page, 24 lines per page, in a clear large hand. It contains Prolegomena and pictures.
The codex contains the text of the New Testament except Gospels on 164 paper leaves (size ). The text is written in two columns per page, 31 lines per page. It contains Prolegomena at the beginning, subscriptions at the end of each book, and numbers of . The order of books: Acts of the Apostles, Catholic epistles, Pauline epistles, and Book of Revelation.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles on 292 parchment leaves (size ) with some lacunae. The text is written in one column per page, 21-22 lines per page. It contains Prolegomena, subscriptions at the end of each book, and numbers of . The order of books: Acts of the Apostles, Catholic epistles, and Pauline epistles.
He was born in Blois, the son of Pierre Gousset and Marguerite Papin;Biografisch lexicon voor de geschiedenis van het Nederlands protestantisme he was a cousin of Denis Papin. He was a student of Louis Cappel at Saumur Academy,Samuel David Luzzatto, Prolegomena to a Grammar of the Hebrew Language (2005), p. 196; Google Books. and then became pastor at Poitiers.
There had been, in other words, a master copy, but it had been lost. Not having a theory of oral transmission, Villoison regarded the poems as “extinct.” The problem then became to distinguish which of the purchased verses were spurious. The opposite view, expressed by Friedrich August Wolf in ‘’Prolegomena ad Homerum’’, 1795, is that Homer never wrote the Iliad.
It contains the Epistula ad Carpianum, Prolegomena, and the Eusebian Canon tables. The text is divided according to the (chapters) in Greek and Latin, whose numerals are given at the margin, and their (titles) at the top. There is also a division according to the Ammonian Sections, references to the Eusebian Canons at the end of Matthew. It contains lectionary markings, and subscriptions.
The Muqaddimah, also known as the Muqaddimah of Ibn Khaldun () or Ibn Khaldun's Prolegomena (), is a book written by the Arab historian Ibn Khaldun in 1377 which records an early view of universal history. Some modern thinkers view it as the first work dealing with the social sciences of sociology, demography,H. Mowlana (2001). "Information in the Arab World", Cooperation South Journal 1.
The treatise is commended by Isaac Ambrose in the sixth section of the prolegomena to his Ministration of, and Communion with, Angels, first published about 1660, and also by Richard Baxter, in his Saints' Rest, 12th edit. p. 238. # Some Considerations tending to the Asserting and Vindicating of the Use of the Holy Scriptures and Christian Ordinances; . . . wherein . . . the Ordinance of Baptisme . . .
The tables of the (contents) are placed before each Gospel, numbers of the (chapters) are given at the left margin, there are no the (titles) at the top. There is also division according to the Ammonian Sections (in Mark 241), with a references to the Eusebian Canons. It contains Prolegomena, lectionary markings, incipits, (lessons), Synaxarion, Menologion, ornamented headpieces, and subscriptions at the end.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles, on 242 parchment leaves (size ). It is written in two columns per page, 25 lines per page. It contains Prolegomena, tables of the , list of , , lectionary markings, Menologion, subscriptions, and numbers of at the margin. The order of books: Acts of the Apostles, Catholic epistles, and Pauline epistles.
There is also another division according to the smaller Ammonian Sections (in Mark 234 sections, the last section in 16:9), with references to the Eusebian Canons. It contains Prolegomena to Mark and John, lists of the (tables of contents) before each of the Gospels, and subscriptions at the end each of the Gospels. Subscriptions were added by a later hand.
The text is divided according to the (chapters), whose numbers are given at the margin, with their (titles of chapters) at the top of the pages. It contains Prolegomena, list of the (tables of contents) before each of the Gospels, lectionary markings at the margin (added by later hand), incipits (later hand), and subscriptions at the end of each of the Gospels.
It contains Prolegomena, lists of the (tables of contents) before each Gospel (three of them in red). The Church lessons stand also at the margin in red. It has incipits, Synaxarion, Menologion, subscriptions at the end of each Gospel, and portraits of the four Evangelists (before each Gospel). The text of Luke 22:43-44 and the Pericope Adulterae are omitted.
The codex contains entire of the New Testament with unusual order of the General epistles. Written in one column per page, in 41-52 lines per page. The order of the books: Gospels, Acts, James, Pauline epistles, General epistles (except for James), the Apocalypse. It contains prolegomena to the Catholic epistle, and a commentary to the Apocalypse without the text.
The tables of the (tables of contents) are placed before each of book, lectionary markings at the margin (for liturgical use), incipits, (lessons), Synaxarion, Menologion, and some pictures. It has Oecumenius and Euthalius prolegomena. ; Errors In Apocalypse, there were 13 instances of errors by homoioteleuton, errors of itacism are few. N ephelkystikon before a consonant 3 times, 2 times it lacks before hiatus.
It contains prolegomena to the four Gospels, the tables of the before each Gospel, lectionary markings at the margin for liturgical use, incipits, (lessons), Synaxarion (liturgical book with hagiographies), subscriptions at the end of each of the Gospels, and numbers of stichoi to the Gospel of John. The Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
They were written by different hand. It also contains Prolegomena, Journeys and death of Paul,Journeys and death of Paul contain also 102, 206, 216, 256, 468, 614, 665, 912. tables of the (tables of contents), subscriptions at the end of each of the Gospels with numbers of . Lectionary markings at the margin – for liturgical use – were added by later hand.
Kedar, "Prolegomena to a World History of Harbour and River Chains," in Shipping, Trade and Crusade in the Medieval Mediterranean. Studies in Honour of John Pryor, ed. Ruthy Gertwagen and Elizabeth Jeffreys (Farnham, 2012), pp. 3–37. More recently he co-edited, with Merry Wiesner-Hanks, the volume of the Cambridge World History that deals with the "Middle Millennium", i.e.
There is also a division according to the Ammonian Sections, with references to the Eusebian Canons. It contains the Epistula ad Carpianum, the Eusebian Canon tables, prolegomena, pictures, lectionary markings at the margin (for liturgical use), Menologion, and Synaxarion. The passages of John 5:3–4 and the Pericope Adulterae (John 7:53-8:11) are marked with an obelus.
The codex contains the text of the Gospel of Luke on 442 parchment leaves (size ), with a catena. The text is written in one column per page, 21 lines per page. The biblical text is surrounded by a catena, the commentary is of Theophylact's authorship. It contains Prolegomena at the beginning and the tables of the (tables of contents) before the Gospel.
Ed. R. B. Branham, M. Goulet-Cazé. Los Angeles: University of California Press, 1996, p. 54 R.D.C. Robbins states that Aristodemus both despised the gods and ridiculed those who worshiped them.Xenophon, with Notes by R.D.C. Robbins (Librarian, Andover Theological Seminary) – Xenophon's Memorabilia of Socrates: With English Notes, Critical and Explanatory, the Prolegomena of Kühner, Wiggers' Life of Socrates, Etc. (c.f.
According to Scrivener it was written in "a vile hand". The text is divided according to the (chapters), whose numbers are given at the margin (also in Latin), and their (titles) at the top of the pages. It contains Prolegomena, Argumentum, lists of the (tables of contents) before each Gospel, subscriptions at the end of each Gospels, with numbers of (only in Mark).
The text is divided according to the (chapters), whose numbers are given at the margin, with their (titles of chapters) at the top of the pages. There is also another division according to the smaller Ammonian Sections, with references to the Eusebian Canons. It contains the Epistula ad Carpianum, Eusebian Canon tables, tables of the (tables of contents) before each Gospel, and Prolegomena.
For example, the Prolegomena in Mombert's William Tyndale's Five Books of Moses show that Tyndale's Pentateuch is a translation of the Hebrew original. His translation also drew on the Latin Vulgate and Luther's 1521 September Testament. Of the first (1526) edition of Tyndale's New Testament, only three copies survive. The only complete copy is part of the Bible Collection of Württembergische Landesbibliothek, Stuttgart.
Harrison's first monograph, in 1882, drew on the thesis that both Homer's Odyssey and motifs of the Greek vase-painters were drawing upon similar deep sources for mythology, the opinion that had not been common in earlier classical archaeology, that the repertory of vase-painters offered some unusual commentaries on myth and ritual. Her approach in her great work, Prolegomena to the Study of Greek Religion (1903),"Once or twice in a generation a work of scholarship will alter an intellectual landscape so profoundly, that everyone is required to re-examine normally unexamined assumptions," Robert Ackerman begins his Introduction to the Princeton University Press reprint, 1991. was to proceed from the ritual to the myth it inspired: "In theology facts are harder to seek, truth more difficult to formulate than in ritual."Prolegomena to the Study of Greek Religion p. 163.
The initial letters in red. It contains prolegomena, tables of the (tables of contents) before each book, subscriptions at the end of each book, and numbers of στίχοι. Ending of the Epistle to the Romans has the order of verses: 16:23; 16:25-27; 16:24 (as in codices P, 33, 256, 263, 365, 436, 459, 1319, 1573, 1852, arm).UBS3, p. 576.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles on 394 parchment leaves (size ). The text is written in two columns per page, 21 lines per page. The biblical text is surrounded by a catena. It contains Prolegomena, tables of the before each book, the (chapters) at the margin, (titles), subscriptions at the end of each book, and numbers of .
The text is written in one column per page, 24-28 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin, but there are no their (titles) at the top of the pages. It contains Prolegomena, tables of the (with a harmony), lectionary markings, incipits, (lessons), , pictures, and Euthalian Apparatus. Synaxarion and Menologion were added in the 16th century.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 229 parchment leaves (). It contains also liturgical books with hagiographies: Synaxarion, Menologion. It is carefully written in one column per page, 33 lines per page. It contains prolegomena, tables of the (tables of contents) before each sacred book, lectionary markings at the margin (for liturgical reading), and the Psalms annexed.
The first two volumes were awarded the coveted Prix Stanislas Julien of the Académie des Inscriptions et Belles-Lettres. Two companion volumes, including a prolegomena and a glossary were planned. Dubs' publications on China (he remained interested in philosophy throughout his life) were characterized by solid scholarship and an extraordinary breadth of interests. He did pioneering work on ancient Chinese astronomy, in particular the observance of eclipses.
He introduced the practice of indicating the ancient manuscripts by capital Roman letters and the later manuscripts by Arabic numerals. He published in Basel Prolegomena ad Novi Testamenti Graeci (1731). J. J. Griesbach (1745–1812) combined the principles of Bengel and Wettstein. He enlarged the Apparatus by considering more citations from the Fathers, and various versions, such as the Gothic, the Armenian, and the Philoxenian.
He began a life of teaching (mainly philosophical) in the university – first as college tutor, afterwards, from 1878 until his death, as Whyte's Professor of Moral Philosophy. The lectures he delivered as professor form the substance of his two most important works, viz., the Prolegomena to Ethics and the Lectures on the Principles of Political Obligation, which contain the whole of his positive constructive teaching.
There is also a division according to the smaller Ammonian Sections, with references to the Eusebian Canons (written below Ammonian Section numbers). It contains prolegomena, tables of the (tables of contents) before each Gospel (occasionally inserted by later hand), lectionary equipment at the margin for liturgical use, (lessons), and numbers of (occasionally by later hand). The Synaxarion and Menologion were added by later hand.
The term Keres has also been cautiously used to describe a person's fate.In the second century AD Pausaniuas equated the two (x.28.4). "Here and elsewhere to translate 'Keres' by fates is to make a premature abstraction," Jane Ellen Harrison warned (Prolegomena to the Study of Greek Religion, "The Ker as Evil Sprite" p 170. See also Harrison's section "The Ker as Fate" pp 183-87).
There are also (titles of chapters), given at the top of the pages. It contains prolegomena, the Epistle of Jerome to Pope Damasus I, the Eusebian Canon Tables, tables of the (tables of contents) both in Greek and Latin. The texts of Mark 7:16 and are omitted. The Pericope Adulterae (John 7:53-8:11) is omitted, but a blank space was left.
The codex contains a complete text of the four Gospels on 180 elegant parchment leaves (size ). The text is written in one column per page, in 27 lines per page, in black ink. The text is divided according to the (chapters), whose numbers are given at the margin in Latin. It contains Prolegomena, (lessons – later hand), and subscriptions at the end of each book, with numbers of .
The codex contains the complete text of the four Gospels, on 293 parchment leaves (size ). The text is written in one column per page, 20 lines per page. It contains Prolegomena to the Gospels and the lists of the (tables of contents) before each Gospel. The text is divided according to the Ammonian Sections (in Mark 241 sections - 16:20), with a references to the Eusebian Canons.
It contains Prolegomena, it has lectionary markings at the margin, liturgical books with hagiographies (Synaxarion and Menologion), subscriptions at the end of each book, numbers of stichoi, and Euthalian Apparatus to the Pauline epistles. It contains additional material Journeys and death of Paul (as 102, 206, 216, 256, 468, 614, 912). The order of books: Book of Acts, Catholic epistles, and Pauline epistles (Hebrews follows Philemon).
The text is divided according to the (chapters), whose numbers are given at the margin (also in Latin), and their (titles) at the top of the pages. There is also another division according to the Ammonian Sections, but this system is used only partially. It contains prolegomena, lists of the (tables of contents) before each Gospel, (lessons) at the margin, synaxaria, and subscriptions (only in Mark).
In the same way are arranged codices: 112, 192, 198, 212, 267, 583, 584. It contains (Epistula ad Carpianum later hand), Eusebian Canon tables, (prolegomena later hand), tables of the (tables of contents) are placed before each Gospel, lectionary markings at the margin (partly later), incipits, Synaxarion (liturgical book with hagiographies), subscriptions at the end of each Gospel (some from later hand), , and numbers of .
The codex contains the text of the New Testament except the four Gospels, on 216 paper leaves (size ), with lacunae at the beginning and end (Acts 1:1-2:27; Revelation 18:22-22:21). It is written in two columns per page, 30-32 lines per page. Text Greek and Latin in parallel columns. It contains Prolegomena, and subscriptions at the end of each book.
The codex contains incomplete text of the Gospels: John, Luke, and Matthew, on 220 parchment leaves (). The text is written in one column per page, in 22 lines per page. It contains prolegomena, the tables of the (tables of contents) before each Gospel, numbers of Verses, and a commentary (of John Chrysostom, in Luke of Bostra's). The order of Gospels is the same as in codex 90.
The codex contains a complete text of the Acts of Apostles, General epistles, and Pauline epistles with a commentary much like Oecumenius, and a catena of various Fathers, on 381 parchment leaves (29.8 cm by 23.3 cm). The text is written in one column per page, 40 lines per page in uncial letters. It contains Prolegomena. It contains also a Life of St. Longinus on two leaves.
There is also a division according to the Ammonian Sections (in Mark 240, the last in 16:19). There is no references to the Eusebian Canons. It contains the Epistula ad Carpianum, Prolegomena, Eusebian Canon tables, lectionary markings at the margin (for liturgical use), liturgical books with hagiographies (Synaxarion, and Menologion). Kurt Aland the Greek text of the codex did not place in any Category.
The codex contains the text of the Acts, Catholic epistles, and Pauline epistles on 481 parchment leaves (size ), it has not any lacunae. The text is written in one column per page, 21 lines per page. It contains double Prolegomena, tables of the before each book, numbers of the at the margin, and the at the top. Lectionary markings and incipits were added by a later hand.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 145 paper leaves () with numerous lacunae. The text is written in one column per page, in 22-23 lines per page. It contains Prolegomena to the Catholic epistles and subscriptions at the end of each sacred book. The manuscript has survived in bad condition and almost illegible in some parts.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 333 parchment leaves () with lacunae (Acts 2:20-31; 1 Corinthians 12:17-13:2; Hebrews 11:35-13:25). The text is written in one column per page, in 18 lines per page. It contains Prolegomena, with scholia. The Hebrews is placed between 2 Thessalonians and 1 Timothy.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles, on 204 paper leaves (size ), with only one lacuna (Acts 1:1-7:23). The text is written in one column per page, 40 lines per page. It contains Prolegomena, the , subscriptions at the end of each book, and . The order of books: Acts of the Apostles, Catholic epistles, and Pauline epistles.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 353 parchment leaves (). The text is written in one columns per page, in 22 lines per page. It contains Prolegomena (to the Acts and Pauline epistles), Synaxarion, Menologion, subscriptions at the end of each sacred book, and pictures. The Catholic epistles have subscriptions with numbers of stichoi.
There is also a division according to the smaller Ammonian Sections (in Mark 240 Sections, the last in 16:19), with references to the Eusebian Canons (partially). It contains the Epistula ad Carpianum, Prolegomena, tables of the (tables of contents) before each Gospel, Synaxarion, Menologion, subscriptions at the end of each Gospel, and numbers . Lectionary markings at the margin were added by a later hand.
It contains Epistula ad Carpianum, Eusebian Canon tables, Prolegomena, list of the (tables of contents) before each biblical book, lectionary markings, incipits, liturgical books with hagiographies: Synaxarion and Menologion, subscriptions at the end of each book, numbers of , Verses, pictures, and Euthalian Apparatus. The order of books is usual for the Greek manuscripts: Gospels, Acts, Catholic epistles, Pauline epistles (Philemon precede Hebrews), and Apocalypse.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles, on 211 paper leaves (size ). The end of the Hebrews was supplemented in the 16th century. It is written in one column per page, 22-27 lines per page. It contains Prolegomena, tables of the before each book, lectionary markings, incipits, subscriptions at the end of each book, and .
The codex contains the text of the Acts of the Apostles, Catholic epistles on 295 parchment leaves (). The text is written in two columns per page, in 32 lines per page. It contains Prolegomena to the Acts, table of the (tables of contents) to the Acts, numbers of the (chapters) to the Acts are given at the margin, the (titles) in Acts and epistles, and a commentary.
A text entitled Muqaddima () "Prolegomena" bears the author's name. In full, Al-Muqadimma al- Adjurrumiya fi Mabadi Ilm al-Arabiya, or Matn Al-Ajrumiyyah (), commonly abbreviated to Al-Ājurrūmīyya. This short treatise of a few pages, sets out the system of the ʾiʿrab () (grammatical desinential inflection). The Muḳaddima summarizes the complex rules of Arabic syntax into a concise, clear and intelligible format, that is easy to memorize.
The codex contains the text of the four Gospels on 241 parchment leaves (size ) with lacunae. It is written in one column per page, 17 lines per page. It contains the lists of the before every Gospel, Prolegomena to the Gospel of John, lectionary markings, incipits, subscriptions, and ; (lessons) were added by a later hand. Contents: Matthew 1:1-Luke 23:15; 23:33-48.
Griesbach produced a list of nine manuscripts which represent the Alexandrian text: C, L, K, 1, 13, 33, 69, 106, and 118.J. J. Griesbach, Novum Testamentum Graecum, vol. I (Halle, 1777), prolegomena. Codex Vaticanus was not on this list. In 1796, in the second edition of his Greek New Testament, Griesbach added Codex Vaticanus as witness to the Alexandrian text in Mark, Luke, and John.
It contains Prolegomena to the Catholic and Pauline epistles, lectionary markings at the margin (for liturgical use), and subscriptions in the Pauline epistles (at the end of each epistle). At the end of the Epistle to the Romans it has subscription: εγραφη η προς Ρωμαιους επιστολη δια Τερτιου επεμφτη δε δια Φοιβης απο Κορινθιων.Bruce M. Metzger, A Textual Commentary on the Greek New Testament (2001), p. 477.
The codex contains the text of the Catholic epistles and 1 Corinthians 13:6 to Hebrews 13:25 of the Pauline epistles on 129 parchment leaves (). It is written in one column of 38-39 lines per page. It contains the Euthalian Apparatus, subscriptions at the end of each book, , and four prolegomena to the Hebrews. The biblical text is surrounded by a catena of Oecumenius.
The text is divided according to the (chapters), whose numbers are given at the margin, and the τιλοι (titles of chapters) at the top of the pages. There are no a division according to the Ammonian Sections. It contains Prolegomena, Eusebian Canon tables, synaxaria, numbered (lessons), lectionary equipment at the margin, Menologion, subscriptions at the end of each book, numbers of stichoi, pictures, and the Euthalian Apparatus.
The text is divided according to the (chapters), whose numbers are given at the margin, and their at the top of the pages. There is also another division according to the smaller Ammonian Sections (in Mark 233 sections, the last section in 16:8). There is no references to the Eusebian Canons. It contains prolegomena and tables of the (tables of contents) before each Gospel.
Portrait of philosopher David Hume Kant also credited David Hume with awakening him from a "dogmatic slumber" in which he had unquestioningly accepted the tenets of both religion and natural philosophy.Immanuel Kant, Prolegomena to Any Future Metaphysics, p. 57 (Ak. 4:260) Hume in his 1739 Treatise on Human Nature had argued that we only know the mind through a subjectiveessentially illusoryseries of perceptions.
It contains scholia to the Acts and Catholic epistles, Andreas's Commentary to the Apocalypse, and Prolegomena to the Pauline epistles. The initial letters are written in red. The Book of Revelation palaeographically had been assigned to the 12th century, and rest part of the codex to the 13th century. According to the colophon, the Book of Revelation was written by a monk named Anthony, dates it to the year 1079.
The codex contains the text of the Acts, Catholic epistles, and Pauline epistles on 85 leaves (size ) with numerous lacunae. The text is written in two columns per page, 40 lines per page. The text of the Epistles is divided according to the (chapters), whose numbers are given at the margin. It contains Prolegomena, tables of the (tables of contents) before each book, a commentary, and margin notes.
There is also a division according to the Ammonian Sections. I has no references to the Eusebian Canons. It contains the Epistula ad Carpianum, prolegomena, lists of the (lists of contents) before each Gospel, Eusebian Tables, synaxaria, Menologion, lectionary markings at the margin, subscriptions at the end of each Gospel, and numbers of . Text of Luke 3:23-38 (Genealogy of Jesus) was rewritten from a two-column text.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles on 373 parchment leaves (size ), with only one lacuna (Philemon 7-25). The text is written in one column per page, 28-31 lines per page. The manuscript is carelessly written. It contains Prolegomena, tables of the (tables of contents) before each book, subscriptions at the end of each book, and numbers of .
There is also another division according to the Ammonian Sections (in Mark 237 Sections, the last section in 16,14), with references to the Eusebian Canons (written below Ammonian Sections numbers). It contained Prolegomena of Cosmas, tables of the (tables of contents) before each of the Gospels, and subscriptions at the end of each of the Gospels. The textual character of the codex is unknown because no one examined its readings.
The text is divided according to the (chapters), and according to the smaller Ammonian Sections. The numbers of the are given at the margin, and their (titles) at the top of the pages. The numbers of the Ammonian Sections are given with a references to the Eusebian Canons (written under Ammonian Sections) at the margin. It contains Prolegomena, the tables of the (table of contents) precede each Gospel.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Epistle to the Romans, and 1 Corinthians 1:1-15:45 on 164 parchment leaves (size ) with large lacunae. The text is written in one column per page, 36 lines per page. It contains Prolegomena, tables of the (tables of contents) before each book, and lectionary markings at the margin (for liturgical use). It has a commentary.
834), Muhammad al-Bukhari (810–870) and Ibn Hajar (1372–1449).Chase F. Robinson, Islamic historiography (Cambridge University Press, 2003) Historians of the medieval Islamic world also developed an interest in world history. Islamic historical writing eventually culminated in the works of the Arab Muslim historian Ibn Khaldun (1332–1406), who published his historiographical studies in the Muqaddimah (translated as Prolegomena) and Kitab al-I'bar (Book of Advice).Khalidi, Tarif.
It contains the Epistula ad Carpianum, prolegomena, lectionary equipment, subscriptions at the end of each Gospel, ornaments and pictures in vermilion and gold. The Gospel of John is preceded by portrait of John evangelist with Prochorus. It has the famous Jerusalem Colophon ("copied and corrected from the ancient manuscripts of Jerusalem preserved on the Holy Mountain") at the end of each of the Gospel. It is very beautifully written.
These two major works caused Harrison to be awarded honorary degrees from the universities of Durham (1897) and Aberdeen (1895). Harrison was then engaged to marry the scholar R. A. Neil, but he died suddenly of appendicitis in 1901 before they could marry. She became the central figure of the group known as the Cambridge Ritualists. In 1903 her book Prolegomena on the Study of Greek Religion appeared.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 165 parchment leaves () with only one lacuna (Epistle to Philemon). Written in one column per page, in 30 lines per page. The leaves are arranged in quarto. It contains Prolegomena, lists of the (tables of contents) before each book, Menaion, lectionary markings at the margin (for church reading), Synaxarion, Menologion, and stichoi.
The codex contains the text of the four Gospels, on 176 parchment leaves (size ), and two unfoliated modern paper flyleaves at the beginning and end. The text is written in two columns per page, 27-29 lines per page. The manuscript has ornamented headpieces, the large initial letters in red, the small initials in red. The manuscript contains Prolegomena, lists of the (tables of contents) before each Gospel.
Taufiq Rafat (25 October 1927 - 2 August 1998), was a Pakistani author and poet. His work influenced other Pakistani poets and he is credited with the introduction of the concept of a "Pakistani idiom" in English literature.Alamgir Hashmi, "Prolegomena to the Study of Pakistani English and Pakistani Literature in English", in: Major Minorities: English Literatures in Transit, 1993, , p. 104 Rafat conducted poetry workshops, which influenced many younger poets.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles, on 248 parchment leaves (size ), with lacunae (Acts 1:1-7:23). Written in one column per page, 21 lines per page. It contains Prolegomena, the , lectionary markings, incipits, , Synaxarion, Menologion, subscriptions at the end of each book, and numbers of in subscriptions. The order of books: Acts of the Apostles, Catholic epistles, and Pauline epistles.
The codex contains entire of the New Testament with Book of Psalms, on 409 parchment leaves – 510 with Psalms – (size ). The text is written in one column per page, 24 lines per page. The order of books: Gospels, Acts, Catholic epistles, Pauline epistles, Apocalypse, and Psalms. It contains Prolegomena, a division according to the Ammonian Sections, the Eusebian Canon tables before each Gospel, Synaxarion, Menologion, the Euthalian Apparatus and pictures.
The codex contains the text of the four Gospels on 263 parchment leaves (). The biblical text is surrounded by a catena. The text is divided according to the Ammonian Sections, whose numbers are given at the margin, with references to the Eusebian Canons (written below Ammonian Section numbers). It contains the Epistula ad Carpianum, Eusebian tables, Prolegomena, tables of the (tables of contents), Menologion, Synaxarion, and commentaries (Victor's on Mark).
The codex contains the text of the four Gospels on 241 paper leaves (size ). The writing is in one column per page, 25-26 lines per page. It contains Prolegomena, tables of the are placed before every Gospel, numerals of the at the margin, the , the Ammonian Sections (in Mark 241 – 16:20), (without Eusebian Canons), lectionary markings at the margin, (incipits were added by a later hand) Synaxarion, and Menologion.
There is also a division according to the Ammonian Sections (in Mark 234 Sections, the last section in 16:9), but references to the Eusebian Canons are absent. It contains the Epistula ad Carpianum, the Eusebian Canon tables, and Prolegomena at the beginning, the tables of the (tables of contents) are placed before each Gospel, the Synaxarion, Menologion, subscriptions at the end of each Gospel, with numbers of stichoi.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 177 parchment leaves () with two lacunae (2 Corinthians 11:15-12:1; Ephesians 1:9-Hebrews 13:25). The text is written in one column per page, in 21 lines per page. The letters are written above lines. It contains Prolegomena, the Euthalian Apparatus, subscriptions at the end of each book, and .
The codex contains the text of the Acts, Catholic epistles, and Pauline epistles on 132 cotton paper leaves (). The text is written in one column per page, in 36 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin. It contains Prolegomena, lectionary markings at the margin (for Church reading), incipits, subscriptions at the end of each book, and numbers of stichoi.
It was the "most perfect edition of the manuscript which had yet appeared". In 1868–1881 C. Vercellone, Giuseppe Cozza-Luzi, and G. Sergio published an edition of the entire codex in 6 volumes (New Testament in volume V; Prolegomena in volume VI). A typographical facsimile appeared between 1868 and 1872. In 1889–1890 a photographic facsimile of the entire manuscript was made and published by Cozza-Luzi, in three volumes.
He still thought that the first half of Matthew represents the Western text-type.J. J. Griesbach, Novum Testamentum Graecum, 2 editio (Halae, 1796), prolegomena, p. LXXXI. See Edition from 1809 (London) Johann Leonhard Hug (1765–1846) suggested that the Alexandrian recension was to be dated about the middle of the 3rd century, and it was the purification of a wild text, which was similar to the text of Codex Bezae.
Radical compassion is a term coined by the philosopher Khen Lampert, in 2003.Lampert, K., Compassionate Education: Prolegomena for Radical Schooling, University-Press of Amer., 2003; His theory of radical compassion appeared in Traditions of Compassion: from Religious Duty to Social-Activism (2006).Lampert K., Traditions of Compassion: From Religious Duty to Social Activism, Palgrave-Macmillan, 2006; Lampert identifies compassion as a special case of empathy, directed towards the "other's" distress.
This four-act play, which shows Latin and Italian as well as Biblical influence, illustrates the victory of justice over iniquity. It is masterly in versification and melodious in language, the lyrical passages being especially lofty; and it has a wealth of pleasing imagery reminiscent of Guarini's "Pastor Fido." The drama was edited by M. Letteris, and published with notes by S. D. Luzzatto and prolegomena by Franz Delitzsch, Leipsic, 1837.
To deduce all these laws, Kant examined experience in general, dissecting in it what is supplied by the mind from what is supplied by the given intuitions. This is commonly called a transcendental deduction.Immanuel Kant, Prolegomena to Any Future Metaphysics, pp. 35–43. To begin with, Kant's distinction between the a posteriori being contingent and particular knowledge, and the a priori being universal and necessary knowledge, must be kept in mind.
Julius Wellhausen In 1878 Julius Wellhausen published Geschichte Israels, Bd 1 ("History of Israel, Vol 1"); the second edition he printed as Prolegomena zur Geschichte Israels ("Prolegomena to the History of Israel"), in 1883, and the work is better known under that name. (The second volume, a synthetic history titled Israelitische und jüdische Geschichte ["Israelite and Jewish History"], did not appear until 1894 and remains untranslated.) Crucially, this historical portrait was based upon two earlier works of his technical analysis: "Die Composition des Hexateuchs" ("The Composition of the Hexateuch") of 1876/77 and sections on the "historical books" (Judges–Kings) in his 1878 edition of Friedrich Bleek's Einleitung in das Alte Testament ("Introduction to the Old Testament"). Wellhausen's documentary hypothesis owed little to Wellhausen himself but was mainly the work of Hupfeld, Eduard Eugène Reuss, Graf, and others, who in turn had built on earlier scholarship. He accepted Hupfeld's four sources and, in agreement with Graf, placed the Priestly work last.
The text of the Gospels has also another division according to the smaller Ammonian Sections, whose numbers are written at the margin, with references to the Eusebian Canons. References are written below numbers of the Ammonian Sections. Number of sections is usual. It contains prolegomena, tables of the before each Gospel, lectionary markings at the margin (for liturgical use), subscriptions at the end of each book, (lessons), Synaxarion, and Menologion to the Gospels.
The codex contains the text of the four Gospels, on 332 parchment leaves (size ). The text is written in one column per page, 21 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles) at the top of the pages. It contains Epistula ad Carpianum, Eusebian tables, Prolegomena, lectionary markings at the margin, subscription to the Gospel of Mark, and Synaxarion.
The codex contains the text of the whole New Testament except Gospels on 229 parchment leaves (size ), with only one lacuna (2 Corinthians 1:8-2:4). The text is written in one column per page, 24-25 lines per page. It contains prolegomena, lectionary markings at the margin for liturgical use, (lessons), liturgical book Menologion, subscriptions at the end of each book, with numbers of . The Catholic epistles follow the Pauline epistles.
The codex contains the text of the Acts of the Apostles, Pauline epistles on 342 parchment leaves (size ). The text is written in one column per page, 15 lines per page for the biblical text, 46 lines per page for a commentary. It contains Prolegomena, numbers of the (chapters) at the margin, the (titles) at the top, and a commentary. The order of books: Acts of the Apostles, Catholic epistles, and Pauline epistles.
He maintained that the attempt to know the absolute always resulted in antinomies, a kind of philosophical paradox caused by the limits of reason. Immanuel Kant, Critique of Pure Reason and Prolegomena to Any Future Metaphysics.The Stanford Encyclopedia of Philosophy As we already noted, Bergson's thought must be seen as an attempt to overcome Kant. In Bergson's eyes, Kant's philosophy is scandalous, since it eliminates the possibility of absolute knowledge and mires metaphysics in antinomies.
G. Asatrian, Prolegomena to the Study of the Kurds, Iran and the Caucasus, Vol.13, pp. 1–58, 2009 It is also hypothesized that Kurd could derive from the Persian word gord , because the Arabic script lacks a symbol corresponding uniquely to g (گ). Sherefxan Bidlisi in the 16th century states that there are four division of "Kurds": Kurmanj, Lur, Kalhor and Guran, each of which speak a different dialect or language variation.
There is also another division according to the smaller Ammonian Sections, with references to the Eusebian Canons. It contains prolegomena, tables of the (tables of contents) before each book, and subscriptions at the end of each book, with numbers of . The titles of the sacred books were written in red ink. The order of books: Gospels, Pauline epistles, Acts, General epistles (James, Jude, 1-2 Peter, 1-3 John), and Book of Revelation.
The codex contains a complete text of the Acts of the Apostles, Catholic epistles, and Pauline epistles (Epistle to the Hebrews is placed between 2 Thessalonians and 1 Timothy), on 157 parchment leaves (). It is written in one column per page, in 26 lines per page. It contains Prolegomena, tables of the (tables of contents) before each book, Synaxarion, subscriptions at the end of each book, numbers of , notes to the Catholic epistles, and scholia.
In the first edition of the Logical Investigations, still under the influence of Brentano, Husserl describes his position as "descriptive psychology." Husserl analyzes the intentional structures of mental acts and how they are directed at both real and ideal objects. The first volume of the Logical Investigations, the Prolegomena to Pure Logic, begins with a devastating critique of psychologism, i.e., the attempt to subsume the a priori validity of the laws of logic under psychology.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles, on 215 paper leaves (size ), with lacunae (Acts 4:19-5:1). The text is written in one column per page, 26 lines per page. It contains Prolegomena, tables of the (tables of contents) before each book, and subscriptions at the end of each book. The order of books: Acts of the Apostles, Catholic epistles, and Pauline epistles.
The codex contains text of the Acts of the Apostles, the Catholic epistles, and the Pauline epistles, on 189 parchment leaves (). The text is written in two columns per page, 26 lines per column (size of column ). The codex contains large lacunae in Acts 1:1-8:10; and in Hebrews 13:10-25. It contains prolegomena, lectionary markings at the margin (for liturgical use), subscriptions at the end of each book, and .
Barth's original plan for the Church Dogmatics was as follows: "There would be [in addition to volume I.1] a second half-volume of pretty much the same size, completing the Prolegomena, the doctrine of Revelation. The second volume would contain the doctrine of God, the third the doctrine of Creation, the fourth the doctrine of Reconciliation, the fifth the doctrine of Redemption."Barth, K: Church Dogmatics I.1, page XII. T. & T. Clark, 1969.
The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles) at the top. There is also another division according to the smaller Ammonian Sections, with a references to the Eusebian Canons. It contains the Eusebian tables, Prolegomena, tables of the (tables of contents) before each Gospel, liturgical books Synaxarion and Menologion (remarkable for peculiar art), and lectionary markings at the margin for liturgical reading.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 279 parchment leaves (). The text is written in one column per page, in 22 lines per page. It contains Prolegomena, tables of the (tables of contents) before each book, lectionary equipment at the margin, subscriptions at the end of each book, Synaxarion, and Menologion. Kurt Aland did not place the Greek text of this codex in any Category.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 222 parchment leaves (). The text is written in 2 columns per page, 26 lines per page. It has the same contents as minuscule 303. It contains prolegomena, tables of the (tables of contents) before each sacred book, lectionary markings at the margin (for liturgical use), subscriptions at the end of each book, with numbers of .
Vico was writing in the context of the celebrated contemporary debate, known as the great Quarrel of the Ancients and the Moderns. This included debates over the merits of the poetry of Homer and the Bible as against modern vernacular literature. In the 18th century, the German scholar Friedrich August Wolf identified the distinctive character of oral literature and located Homer and the Bible as examples of folk or oral tradition (Prolegomena to Homer, 1795).
The first portion of the book was issued as part of the first volume of Prolegomena by "To" in Le Beausset, France, in 1932. Spearheaded by George Oppen, this edition added a new chapter and also included Pound's How to Read. However, the second volume (and second portion) was never released. A "completely revised edition" was published in 1952, by New Directions in the United States and Peter Owen in the United Kingdom.
His best-known book, the Muqaddimah or Prolegomena ("Introduction"), which he wrote in six months as he states in his autobiography,Ali Zaidi, Islam, Modernity, and the Human Sciences, Springer, 2011, p. 84 influenced 17th- century Ottoman historians like Kâtip Çelebi, Ahmed Cevdet Pasha and Mustafa Naima, who used its theories to analyze the growth and decline of the Ottoman Empire. Ibn Khaldun interacted with Tamerlane, the founder of the Timurid Empire.
Leycester made a large collection of books and manuscripts in his library at Tabley, compiling a catalogue of 1,332 books in 1672. He produced a musical treatise entitled Prolegomena historica de musica P. L. and a theological dissertation On the soul of man. On his estate he made major improvements, including building a private chapel in his garden between 1675 and 1678. Leycester also assembled a manuscript titled Lessons for the Lyra Viol.
In 1999, the Istituto Poligrafico e Zecca -color, exact scale facsimile of Codex Vaticanus. The facsimile reproduces the very form of the pages of the original manuscript, complete with the distinctive individual shape of each page, including holes in the vellum. It has an additional Prolegomena volume with gold and silver impressions of 74 pages.Codex Vaticanus B Greek Old & New Testaments Magnificent Color Facsimile, Roma: Istituto Poligrafico e Zecca dello Stato, 1999.
The text of Gospels is also divided according to the smaller Ammonian Sections (Matthew 356, Mark 234 – the last section in 16:9, Luke 342, John 226). It contains Prolegomena, the tables of the (tables of contents) are placed before each book; it contains synaxaria, the Euthalian Apparatus, and ornamentations. At the end it has liturgy of Chrysostomos. Subscriptions at the end of each book with numbers of were added by a later hand.
The text of the Gospels has also another division according to the smaller Ammonian Sections (234 in Mark, ending at 16:19), with references to the Eusebian Canons. It contains the Epistula ad Carpianum, Eusebian Canon tables, tables of the (tables of contents) before each book, Prolegomena, pictures (in John with Prochorus), and the Euthalian Apparatus to the Acts and General epistles. Subscriptions at the end of each book were added by a later hand.
Kant felt himself to have been misunderstood, and complained bitterly about the review in the Appendix to his Prolegomena to Any Future Metaphysics that Will Henceforth Come Forward as a Science. When the original, longer review was published by Garve in the Allgemeine Deutsche Bibliothek ("General German Library"), it still attracted Kant's censure. Kant consequently wrote his own Anti-Garve. This program in time expanded into Kant's Groundwork of the Metaphysics of Morals.
The text is divided according to the (chapters), whose numbers are given at the margin, with the (titles of chapters) at the top of the pages. It contains Prolegomena, tables of the (tables of contents) before each book, subscriptions at the end of each book, numbers of , scholia at the margin, and other matter – treatise of Pseudo-Dorotheus about 12 apostles and 72 disciples of Jesus (as codices 93, 177, 459, 613, 617, 699).
The latter includes the essay Über die Makedonier, on the settlements, origin and early history of the Macedonians. He introduced a new standard of accuracy in the cartography of ancient Greece. In 1828 he published Die Etrusker, a treatise on Etruscan antiquities. His Prolegomena zu einer wissenschaftlichen Mythologie (1825), in which he avoided the views of G. F. Creuzer and Christian August Lobeck, prepared the way for the scientific investigation of myths.
The codex contains the text of the four Gospels, on 287 parchment leaves (size ). The text is written in two columns per page, 43 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles) at the top of the pages. It contains Prolegomena, tables of the (tables of contents) before each Gospel, subscriptions at the end of Matthew, versification in Luke.
The text is divided according to the (chapters) whose numbers are given at the margin, and their (titles) at the top of the pages. There is also another division according to the smaller Ammonian Sections, with references to the Eusebian Canons. It contains the Epistula ad Carpianum, Eusebian Canon tables, prolegomena, tables of the (tables of contents) before each Gospel, liturgical books with hagiographies (Menologion and Synaxarium), and subscriptions at the end of each Gospel.
The number of Ammonian Sections and are varies from what is usual. It contains the Epistula ad Carpianum, Prolegomena (added by a later hand), tables of the (tables of contents) are placed before every Gospel. There are barbarous headpieces to the Gospels. It contains lectionary markings at the margin, incipits, (Synaxarion and Menologion added by a later hand), subscriptions at the end of each Gospel, with numbers of , and pictures of the four Evangelist.
Between the original publication and the translation, Wellhausen composed an 1881 article - originally called "Jewish History" but published as "Israel" - for Smith's ninth edition of Encyclopædia Britannica, a piece published repeatedly in English and in German. Although Wellhausen originally intended the Prolegomena as the first part of a two-volume work on the history of Israel and ancient Judaism, the second volume did not appear until 1894, as Israelitische und jüdische Geschichte.
In the Prolegomena Inoue first proclaimed his lifelong slogan "Protection of Country and Love of Truth" 護国愛理. Inoue attempted to demonstrate Buddhism's consistency with philosophical and scientific truth and its benefit to the modern Japanese nation state. In 1886, Inoue married Yoshida Kei 吉田敬 (1862-1951) with whom he had one son, Gen'ichi 玄一 (1887-1972), and two daughters, Shigeno 滋野 (1890-1954) and Sumie 澄江 (1899-1979).
The codex contains the entire of the New Testament, on 233 paper leaves (size ). The text is written in one column per page, 30 lines per page. It contains Prolegomena, lists of the are placed before every book, the text is divided according to the , with , subscriptions at the end of books, and stichoi. It contains also the text of the Old Testament (the whole codex has 775 leaves) with the books of 1 Esdras, 4 Maccabees, Judith, Tobit.
His first principle was, "Knowledge of Documents should precede Final Judgments upon Readings". Next to his Greek Testament his best-known work is The Christian Ecclesia (1897). Other publications are: Judaistic Christianity (1894); Village Sermons (two series); Cambridge and other Sermons; Prolegomena to ... Romans and Ephesians (1895); The Ante-Nicene Fathers (1895); and two Dissertations, (1876) on the reading of a Greek word in John i.18, and on The Constantinopolitan and other Eastern Creeds in the Fourth Century.
Curci joined the Society of Jesus in 1826, and was devoted to the education and care of the poor and prisoners. Curci became one of the first editors of the Jesuit periodical, La Civiltà Cattolica. He later wrote for Vincenzo Gioberti, Antonio Rosmini-Serbati and other advocates for reform; Cerci wrote a preface to Gioberti's Primato (1843), but dissented from his Prolegomena. In the 1870s, Curci delivered a course on Christian philosophy in Florence and published several Scriptural works.
The codex contains the text of the four Gospels, on 324 parchment leaves (size ). The text is written in one column per page, 23 lines per page. It contains the Epistula ad Carpianum, the Eusebian tables, Prolegomena, lists of the (before every Gospel). The text is divided according to the numbered (chapters), with their (titles) at the top, and according to the Ammonian Sections (in Mark 241 Sections – the last in 16:19), with references to the Eusebian Canons.
The genesis of modern understanding of Greek mythology is regarded by some scholars as a double reaction at the end of the eighteenth century against "the traditional attitude of Christian animosity", in which the Christian reinterpretation of myth as a "lie" or fable had been retained.Ackerman, Robert. 1991. Introduction to Jane Ellen Harrison's 'A Prolegomena to the Study of Greek Religion'. p. xv. In Germany, by about 1795, there was a growing interest in Homer and Greek mythology.
The codex contains the text of the New Testament except Gospels on 164 parchment leaves (size ), with two large lacunae (Acts 1:8-19:12; Galatians 2:21-1 Timothy 4:10). The lacking texts were supplemented by two hands on paper in the 13th century. The text is written in two columns per page, 31 lines per page. It contains Prolegomena, , some notes to the Acts, and numerous notes to the Pauline and Catholic epistles.
The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. There is also a division according to the smaller Ammonian Sections (Mark 236 - 16:12), with references to the Eusebian Canons (written below Ammonian Section numbers). It contains prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin, (lessons), and subscriptions at the end of each Gospel.
The codex contains the text of the Acts of the Apostles, General epistles, and Pauline epistles, on 265 parchment leaves (size ), with lacunae at the beginning and end (Acts 1:1-2:27; Revelation 18:22-22:21). The text is written in two columns per page, 27 lines per page. The Latin text is alongside the Greek, the Greek column on the right. It contains Prolegomena at the beginning and subscriptions at the end of each sacred book.
The codex contains the text of the Acts, Paul on 206 parchment leaves () with some lacunae (2 Peter 1:1-16; Romans 1:1-19). The text is written in two columns per page, in 27 lines per page. It contains Prolegomena, lectionary markings on a margin, Synaxarion, Menologion, subscriptions at the end of each book, numbers of stichoi, and pictures. The order of books: Acts, General epistles (James, Jude, 1-2 Peter, 1-3 John), Pauline epistles.
The codex contains the text of the Acts, Catholic epistles, and Paul on 298 parchment leaves () with lacunae (Hebrews 13:21-25). The text is written in one column per page, in 20 lines per page. The order of books: Acts, James, Jude, 1-2 Peter, 1-3 John, Pauline epistles. It contains Prolegomena, tables of the (tables of contents) before each sacred book, the (titles of chapters) at the top of the pages, and marginal notes.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 159 parchment leaves (). The Epistle to the Hebrews is placed after Epistle to Philemon. The text is written in one column per page, in 29-31 lines per page. It contains Prolegomena, tables of the (tables of contents) before each sacred book, subscriptions at the end of each book, Synaxarion, Menologion, and numbers of at the end of each book.
The codex contains the text of the four Gospels, Acts of the Apostles and Pauline epistles, on 324 paper leaves (size ). Folios 324-327 were supplied by a later hand. The text is written in one column per page, 26-29 lines per page. It contains Prolegomena, lists of the (chapters) before each sacred book (with a Harmony), lectionary markings at the margin, incipits, (lessons), subscriptions at the end each book, numbers of , and Euthalian Apparatus.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles, and Book of Revelation, on 323 parchment leaves (), with lacunae. The text is written in two columns per page, 36 lines per page. It contains prolegomena, Journeys and death of Paul (as codices 102, 206, 216, 468, 614, 665, 909, 912), lists of the (tables of contents) before each book, lectionary equipment at the margin, subscriptions at the end of each book, and .
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 116 parchment leaves (). The text is written in one column per page, 39 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin, and the (titles of chapters) at the top of the pages. It contains prolegomena, lectionary markings at the margin, Synaxarion, Menologion, subscriptions at the end of each book, with numbers of .
The text is divided according to the (chapters), whose numbers are given at the margin, and the (titles of chapters) at the top of the pages. There is also a division according to the Ammonian Sections (in Mark 234 sections, the last section in 16:9), with references to the Eusebian Canons (written below Ammonian Section numbers). It contains Prolegomena, table of the (table of contents) precedes Gospel of Mark. The later hand added Synaxarion (liturgical book with hagiography).
The codex contains the text of the New Testament except the four Gospels, on 258 parchment leaves (size ), with lacunae. The text is written in one column per page, 25-26 lines per page. It contains Prolegomena, numbers of the (chapters) at the margin, (titles) at the top of the pages, , subscriptions at the end of each book, and numbers of . The order of books: Acts of the Apostles, Catholic epistles, Pauline epistles, and Book of Revelation.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 145 + 172 parchment leaves () with lacunae (Acts 1:1-11; 3:16-4:2; Hebrews 6:7-7:1). It is written in one column per page, in 22 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin. It contains lists of the (tables of contents) before each book, prolegomena, Synaxarion.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 221 parchment leaves () with one lacuna (Acts 10:15-36). The text is written in one column per page, in 26-31 lines per page. It contains Prolegomena, tables of the (tables of contents) before each sacred book, numbers of the (chapters) at the margin, lectionary markings at the margin, synaxaria, subscriptions at the end of each book, and numbers of stichoi.
The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. There is also a division according to the Ammonian Sections (in Mark 233 Sections, the last in 16:8), with references to the Eusebian Canons. It contains the Epistula ad Carpianum (no Eusebian Canon tables), Prolegomena, the tables of the (tables of contents) before each of the Gospels, and lectionary markings.
Cellini's bronze statue of Perseus with the Head of Medusa, completed in the Renaissance The Gorgoneion, or Gorgon head, known as Medusa, was used in the ancient world as a protective apotropaic symbol. Among the Ancient Greeks, it was the most widely used symbol to avert evil. Medusa's head with its goggling eyes, fangs, and protruding tongue was depicted on the shield of Athena herself.Jane Ellen Harrison, Prolegomena to the Study of Greek Religion, pp 196ff.
The codex contains a complete text of the four Gospels on 183 parchment leaves (size ). The writing is in one column per page, 27 lines per page. It is beautifully written. It contains Prolegomena, tables of the are placed before each Gospel, numerals of the are given at the margin, the at the top of the pages, the Ammonian Sections (in Mark 231 sections - 16:9) imperfectly given, (not the Eusebian Canons), subscriptions, and pictures of the Evangelists.
There is also another division according to the Ammonian Sections, with some references to the Eusebian Canons. It contains synaxaria, tables of the (tables of contents) before each book, prolegomena (to James and some Pauline epistles), (lessons), subscriptions at the end of each book, numbers of , and Euthalian Apparatus to the Catholic and Pauline epistles. According to colophons, Gospel of Matthew was written in 8 years after Ascension, Mark – 10 years, Luke 15 years, and John 32 years.
He edited collections of verse for Oxford University Press. He produced a work on King Arthur and a privately printed collection of poems. However, Chambers's great work, begun even before he left Oxford and pursued for three decades, was a great examination of the history and conditions of English theatre in the medieval and Renaissance periods. This study, which Chambers (in the preface to Elizabethan Stage) called prolegomena to a "little book on Shakespeare", was published in three bursts.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 174 parchment leaves (size ), with lacunae (Hebrews 13:24-25). The text is written in one column per page, 27 lines per page. It contains Prolegomena, tables of the (before each sacred book), lectionary markings noticed lessons for feasts and weekdays, incipits, and Synaxarion. It contains the treatise of Pseudo-Dorotheus on the Seventy disciples and twelve apostles (as codices 82, 93, 177, 459, 617, 699).
The first volume was issued in 11 parts, beginning in 1864. They were published in two volumes in 1869 and 1872. The edition was accompanied by a rich critical apparatus in which he assembled all of the variant readings that he or his predecessors had found in manuscripts, versions, and fathers. Tischendorf died before he could finish his edition, and the third volume, containing the Prolegomena, was prepared and edited by C. R. Gregory and issued in three parts (1884, 1890, 1894).
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles on 476 paper leaves (size ), with only one lacuna (1 Peter 1:9-2:7). The text is written in one column per page, 29-30 lines per page. It contains Prolegomena, tables of the before each book, numbers the (chapters) at the margin, the (titles) at the top, lectionary markings at the margin, subscriptions at the end of each book, and . It has hymns.
Source criticism is the search for the original sources which lie behind a given biblical text. It can be traced back to the 17th-century French priest Richard Simon, and its most influential product is Julius Wellhausen's Prolegomena zur Geschichte Israels (1878), whose "insight and clarity of expression have left their mark indelibly on modern biblical studies".Antony F. Campbell, SJ, "Preparatory Issues in Approaching Biblical Texts," in The Hebrew Bible in Modern Study, p.6. Campbell renames source criticism as "origin criticism".
Karl Johannes Neumann (9 September 1857 in Glogau near Krotoschin - 12 October 1917 in Munich) was a German classical historian. He studied classical philology, ancient history and church history at the University of Leipzig, later continuing his education at the University of Tübingen. In 1880 he received his doctorate at Leipzig with a dissertation on the anti-Christianity writings of Emperor Julian ("Prolegomena in Juliani imperatoris libros quibus impugnavit Christianos"). Following graduation, he worked as an assistant in the university library at Halle.
The codex contains the text of the whole New Testaments except Gospels on 331 paper leaves (size ). The text is written in one column per page, 21 lines per page. It contains prolegomena, lists of the (tables of contents) before each book, numbers of the (chapters) at the margin (in Latin), lectionary markings at the margin (for liturgical reading), subscriptions to the Pauline epistles, numbers of to the Pauline epistles, and to the Romans-Colossians. It has scholia to the Catholic epistles.
The codex contains the text of the Book of Acts, Pauline epistles, and Catholic epistles, on 206 parchment leaves (size ). The text is written in two columns per page, and 31 lines per page. The text is divided according to chapters (), whose numbers are given at the margin, and their titles () at the top of the pages. It contains Prolegomena, Journeys and death of Paul,Journeys and death of Paul contain also 102, 206, 216, 256, 468, 614, 665, 909.
Aelian (Varia Historia xii. 36): "But Hesiod says they were nine boys and ten girls—unless after all the verses are not Hesiod but are falsely ascribed to him as are many others." Nine would make a triple triplet, triplicity being character of numerous sisterhoods (J.E. Harrison, A Prolegomena to the Study of Greek Religion (1903), "The Maiden-Trinities" pp 286ff); ten would equate to a full two hands of male dactyls, while twelve would resonate with the number of Olympian gods.
There is also another division according to the smaller Ammonian Sections (Mark 234), with references to the Eusebian Canons (written below Ammonian Section numbers). It contains prolegomena of Cosmas (added by a later hand), tables of the (tables of contents) before each Gospel, lectionary markings (later hand) at the margin, and pictures. Subscriptions with numbers of and numbers of verses were added at the end of each Gospel by a later hand. It has many corrections in the margin and between the lines.
There is evidence of early Muslim sociology from the 14th century. In particular, some consider Islamic scholar Ibn Khaldun, a 14th-century Arab from Tunisia, to have been the first sociologist and, thus, the father of sociology. His Muqaddimah (later translated as Prolegomena in Latin), serving as an introduction to a seven-volume analysis of universal history, would perhaps be the first work to advance social-scientific reasoning and social philosophy in formulating theories of social cohesion and social conflict.Mowlana, H. 2001.
The Book of Acts and the epistles have the Euthalian Apparatus. It contains prolegomena, synaxaria (a list of saints), two types of lectionary markings at the margin (for liturgical reading) and pictures (e.g. a portrait of John the Evangelist and Prochorus). The later type of liturgical notes, so called (only for Gospels) were added by a later hand (in red). The Gospel of Matthew has 116 , the Gospel of Mark – 70, the Gospel of Luke – 114, and the Gospel of John – 67 .
Hjelmslev did not consider the sign to be the smallest semiotic unit, as he believed it possible to decompose it further; instead, he considered the "internal structure of language" to be a system of figurae, a concept somewhat related to that of figure of speech, which he considered to be the ultimate semiotic unit.Hjelmslev [1943] Prolegomena to a Theory of Language, pp.47, 65, 67, and cf. 6.26, 30Robert de Beaugrande (1991) [Linguistic Theory: The Discourse of Fundamental Works], section on Louis Hjelmslev.
The codex contains the text of the four Gospels, on 313 parchment leaves (size ), in 20 quires. The text is written in one column per page, 20 lines per page. It contains Synaxarion, Prolegomena, the tables of the (contents) are placed before each Gospel, numbers of the (chapters) are given at the margin, there are no (titles), lectionary markings, incipits, Synaxarion, Menologion, subscriptions, numbers of , and decorations. There are no division according to the Ammonian Sections, with a references to the Eusebian Canons.
The text of the Gospels has also another division according to the smaller Ammonian Sections (in Mark 234 Sections - the last section in 16:9), (no references to the Eusebian Canons). It contains prolegomena to all epistles, the tables of the (tables of contents) are placed before each Gospel, lectionary markings at the margin (for liturgical use), and the Euthalian Apparatus. The order of books: Acts, Catholic epistles, Apocalypse, Pauline epistles, and Gospels. 10 homoioteleuton, N ephelkystikon (often with nouns) 196 times.
The codex contains a complete text of the four Gospels on 183 parchment leaves (size ) with only one lacuna (Matthew 1:1-20). The text is written in one column per page, 25-27 lines per page, initial letters in silver. It is beautifully written. It contains prolegomena, lists of the , numerals of the at the margin, (not ), the Ammonian Sections (in Mark 240 Sections - the last in 16:19), (not references to the Eusebian Canons), and pictures (almost obliterated).
Alhambra Publishing is a Swedish publishing house established in 1986 to publish Swedish translations of Arabic classic and contemporary literature. Examples include translations of Ibn Khaldun's 14th-century Prolegomena, and of novels by Naguib Mahfouz. Alhambra's ambition "to show solidarity between all human cultures" has led it to also publish Swedish translations from other cultures, including China and Latin America. In addition, it established in the 1990s a popular science series, the "Alhambra pocket encyclopedia", comprising 85 titles by 2011.
The writing being unusually full of abbreviations. The Old Testament quotations are marked by inverted comma (>). It contains Prolegomena to the Acts of the Apostles, the tables of the (tables of contents) are placed before Gospel of Matthew, Luke and John, numbers of the (chapters) are given at the margin, with their (titles) at the head and foot of the pages. There is also a division according to the smaller Ammonian Sections, but there are no references to the Eusebian Canons.
The commentary on Virgil () has survived in two distinct manuscript traditions.The manuscript tradition is examined by Charles E. Murgia, Prolegomena to Servius 5: the manuscripts (University of California Classical Studies 11), University of California Press, 1975. The first is a comparatively short commentary, which is attributed to Servius in the superscription in the manuscripts and by other internal evidence. A second class of manuscripts, all deriving from the 10th and 11th centuries, embed the same text in a much expanded commentary.
The text is divided according to chapters (), whose numbers are given at the margin, and their titles () at the top of the pages. There is also another division according to the smaller Ammonian Sections (in Mark 234 Sections), with references to the Eusebian Canons (written below Ammonian Section numbers). It also contains prolegomena, lectionary markings at the margin (for liturgical use), subscriptions at the end of each of the Gospels, and pictures. It contains also liturgical books with hagiographies: Synaxarion and Menologion.
00 Prolegomena. Fundamentals of knowledge and culture. Propaedeutics 001 Science and knowledge in general. Organization of intellectual work 002 Documentation. Books. Writings. Authorship 003 Writing systems and scripts 004 Computer science and technology. Computing 004.2 Computer architecture 004.3 Computer hardware 004.4 Software 004.5 Human- computer interaction 004.6 Data 004.7 Computer communication 004.8 Artificial intelligence 004.9 Application-oriented computer-based techniques 005 Management 005.1 Management Theory 005.2 Management agents. Mechanisms. Measures 005.3 Management activities 005.5 Management operations. Direction 005.6 Quality management.
There is also another division according to the smaller Ammonian Sections (in Matthew 355; Mark 241 – 16:20, Luke 342, John 232 sections) with references to the Eusebian Canons. It contains the Epistula ad Carpianum, Eusebian Canon tables, prolegomena to John, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), incipits, (in Matthew 116, Mark 71, Luke 114, John 67), synaxaria, Menologion, subscriptions at the end of each Gospel, numbers of , and pictures.
He received his Ph.D. in 1956 with a dissertation entitled "Prolegomena to the Study of Chinese Dialects of Han Time According to Fang Yen", a study of the Fangyan, an ancient Chinese dialect dictionary compiled in the 1st century AD by Yang Xiong. After receiving his Ph.D., Serruys received a Guggenheim Fellowship allowing him to continue working on his studies of the Fangyan for two years, resulting in his 1959 book The Chinese Dialects of Han Time According to Fang Yen.
The initial letters in red; iota subscriptum. The text is divided according to the (chapters), whose numbers are given at the margin, with their (titles of chapters) at the top of the pages. There is also another division according to the Ammonian Sections (in Mark 233, the last section in 16:8), with references to the Eusebian Canons. It contains the Epistula ad Carpianum, Eusebian Canon tables, prolegomena, tables of the (tables of contents) before each Gospel, and a commentary (Victor's in Mark).
Like many Hebrew Bible print editions the BHS omits the Rafe diacritic consistently ("" from Cant ). The Biblia Hebraica Stuttgartensia is meant to be an exact copy of the Masoretic Text as recorded in the Leningrad Codex. According to the introductory prolegomena of the book, the editors have "accordingly refrained from removing obvious scribal errors"Biblia Hebraica Stuttgartensia, 1997, page xii (these have then been noted in the critical apparatus). Diacritics like the Silluq and Meteg which were missing in the Leningrad Codex also have not been added.
The codex contains the text of the Gospel of Matthew 26:20-39, on 2 parchment leaves (size ), The text is written in one column per page, 26 lines per page. The text is divided according to the (chapters), whose numerals are given at the margin, and their (titles) at the top. There is also a division according to the Ammonian Sections, but no a references to the Eusebian Canons. It contains a lectionary markings at the margin and Prolegomena to the Gospel of Mark.
No single authoritative collection of his work exists, and controversy remains as to the authenticity of a number of works attributed to Galen. As a consequence, research on Galen's work is fraught with hazard. Various attempts have been made to classify Galen's vast output. For instance Coxe (1846) lists a Prolegomena, or introductory books, followed by 7 classes of treatise embracing Physiology (28 vols.), Hygiene (12), Aetiology (19), Semeiotics (14), Pharmacy (10), Blood letting (4) and Therapeutics (17), in addition to 4 of aphorisms, and spurious works.
The codex contains the text of the Acts of the Apostles, Pauline epistles, and Book of Revelation on 225 parchment leaves (size ). The text is written in one column per page, in 25 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. It contains prolegomena, fragments of the Eusebian Canon tables, numbers of at the end of each book, and marginal notes to the Pauline epistles.
Source criticism is the search for the original sources which lie behind a given biblical text. It can be traced back to the 17th century French priest Richard Simon, and its most influential product is undoubtedly Julius Wellhausen's Prolegomena zur Geschichte Israels (1878), whose "insight and clarity of expression have left their mark indelibly on modern biblical studies."Antony F. Campbell, SJ, "Preparatory Issues in Approaching Biblical Texts," in The Hebrew Bible in Modern Study, p. 6. Campbell renames source criticism as "origin criticism".
Les Idées Economiques d'Ibn Khaldoun (The Economic Thought of Ibn Khaldoun), BOSC Frères, M. et L. RIOU, Lyon, is an early treatise on Ibn Khaldun's economic thought. who has been called "the father of modern economics" by I.M. Oweiss.I. M. Oweiss (1988), "Ibn Khaldun, the Father of Economics", Arab Civilization: Challenges and Responses, New York University Press, . Ibn Khaldun wrote on what is now called economic and political theory in the introduction, or Muqaddimah (Prolegomena), of his History of the World (Kitab al-Ibar).
The text is divided according to the (chapters), whose numbers are given at the margin of the text and their (titles of chapters) are given at the top. There is also another division according to the smaller Ammonian Sections, whose numbers are given at the margin, with references to the Eusebian Canons. The manuscript contains the Epistula ad Carpianum, Prolegomena, the Eusebian Canon tables, lists of the before each Gospel. It contains lectionary markings at the margin, incipits, Synaxarion, Menologion, subscriptions at the end, and numbers of .
The codex contains the text of the Acts, Catholic epistles, Pauline epistles on 248 parchment leaves (size ) with some lacunae (Acts 4:15-32; Ephesians 6:21-24; Hebrews 13:24-25). The text is written in one column per page, 20 lines per page for biblical text, and 56 lines per page for a commentary. It contains Prolegomena, tables of the before each sacred book, subscriptions at the end of each book, and numbers of stichoi in subscriptions. It has a commentary of Oecumenius.
The codex contains the text of the Pauline epistles and Catholic epistles, on 94 parchment leaves (size ), with lacunae (Romans, 2 Corinthians 1:1-11:25; James 4:4-5:4; 1 Peter 3:15-Jude). It is written in one column per page, 21 lines per page. According to Scrivener it is very neatly written. It contains Prolegomena, tables of the (chapters) before each epistle, (titles), lectionary markings on the margin, Menologion, subscriptions at the end of each epistle, and numbers of at the margin.
The codex contains the text of the four Gospels, on 251 parchment leaves (size ). The text is written in one column per page, 26 lines per page. The first page being in gold. It contains the Epistula ad Carpianum (later hand), the Eusebian tables (two different hands), Prolegomena of Cosmas (later hand), numerals of the (chapters), (titles), the Ammonian Sections (in Mark 234), without references to the Eusebian Canons, lectionary markings (later hand), Synaxarion, Menologion, subscriptions at the end of each Gospel, with numbers of , and pictures.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles, on 306 parchment leaves (size ), with lacuna (Acts 1:1-11). It is written in one columns per page, 23 lines per page. It contains Prolegomena, Euthalian Apparatus, tables of the before each book, numbers of the , at the top, Synaxarion, Menologion, subscriptions at the end of each book, numbers of in subscriptions, and scholia. It contains a catena added by a later hand and dated to the 1312.
The text is divided according to the (chapters), whose numbers are given at the margin, and their (tiles of chapters) at the top of the pages. There is also another division according to the Ammonian Sections (in Matthew 359, in Mark 236 - 16:13, in Luke 342, in John 232 sections), with references to the Eusebian Canons. It contains the Epistula ad Carpianum, the Eusebian Canon tables, Prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), and pictures.
Despite the general agreement of the most of the modern English translations of the phrase, the term tekhelet itself presents several basic problems. First of all, it remains unclear to what extent the word in biblical times denoted an abstract color or the actual source material. This problem is specific neither for the tekhelet nor for the biblical Hebrew and the scholars often point to other languages which feature similar phenomena.Tomasz Sikora, “Color Symbolism in the Jewish Mysticism. Prolegomena” (Polish), Studia Judaica 12.2 (2003): 47.
The codex contains the text of the Gospel of Matthew and Gospel of Mark on 161 parchment leaves (size ). The text is written in one column per page, 29-41 lines per page. It contains prolegomena, numerals of the (chapters) at the left margin, the (titles) at the top, the Ammonian Sections (in Mark 234 Sections - the last in 16:9), (not references to the Eusebian Canons), subscriptions at the end of each book, and numbers of . The biblical text is surrounded by a commentary (catena).
And in 1860, William Henry Burr produced a list of 144 self-contradictions in the Bible.Burr, WH., Self-Contradictions of the Bible, 1860, reprinted Library of Alexandria, 1987. Biblical scholars have studied inconsistencies in and between texts and canons as a means to study the bible and the societies that created and influenced it. The field has given rise to theories such as Julius Wellhausen's Wellhausen, J., Prolegomena to the History of Israel: With a Reprint of the Article 'Israel' from the Encyclopædia Britannica, 1885.
29, pp. [805–820: :This was not a new phrase, having been used by Souter already in the 1930s: "The salvation of Economic Science in the twentieth century lies in an enlightened and democratic 'economic imperialism', which invades the territories of its neighbors, not to enslave them or to swallow them up, but to aid and enrich them and promote their autonomous growth in the very process of aiding and enriching itself" [per Ralph William Souter, 1933. Prolegomena to Relativity Economics, p. 94, n.
He lived there for over three years under their protection, taking advantage of his seclusion to write the Muqaddimah "Prolegomena", the introduction to his planned history of the world. In Ibn Salama, however, he lacked the necessary texts to complete the work. Therefore, in 1378, he returned to his native Tunis, which had meanwhile been conquered by Abū l-Abbas, who took Ibn Khaldūn back into his service. There, he devoted himself almost exclusively to his studies and completed his history of the world.
John Mill wrote in his Prolegomena (1707): "in Occidentalium gratiam a Latino scriba exaratum" (written by a Latin scribe for the western world). He did not believe there was value to having a collation for the manuscript. Wettstein would have liked to know the readings of the codex, but not because he thought that they could have been of any help to him for difficult textual decisions. According to him, this codex had no authority whatsoever (sed ut vel hoc constaret, Codicem nullus esse auctoris).
The initial letters are in colour. The text is divided according to the (chapters), whose numbers are given at the margin, and the (titles of chapters) at the top of the pages. There is also a division according to the Ammonian Sections (in Mark 233 sections – the last in 16:8), and references to the Eusebian Canons (written below Ammonian Section numbers). It contains the Epistula ad Carpianum, Eusebian Canon tables, Prolegomena, lists of the (tables of contents) are placed before each of the Gospels.
There is also another division according to the smaller Ammonian Sections (in Mark 241 sections, the last numbered section in 16:20), whose numbers are given at the margin with references to the Eusebian Canons (written below Ammonian Section numbers). It contains many notes made by later hand. It contains the Epistula ad Carpianum at the beginning, Eusebian Canon tables, Prolegomena, tables of the (tables of contents) before each Gospel. It contains subscriptions at the end of each Gospel with numbers of verses and numbers of .
The main tool Titchener used to try to determine the different components of consciousness was introspection. Titchener writes in his Systematic Psychology: > The state of consciousness which is to be the matter of psychology ... can > become an object of immediate knowledge only by way of introspection or > self-awareness.Titchener (1929) Systematic Psychology: Prolegomena, p. 165 and in his book An Outline of Psychology: > ...within the sphere of psychology, introspection is the final and only > court of appeal, that psychological evidence cannot be other than > introspective evidence.
Flügel, for several years supported by a grant from the Carnegie Foundation, extended the already difficult project into a plan for a full- fledged dictionary of Middle English. By 1908, he had collected a total of about 1,120,000 Chaucer slips and, realizing the enormous nature of the venue, began publishing the first letters of the dictionary in installments.Ewald Flügel, "Prolegomena and Side-Notes of the Chaucer Dictionary," Anglia 34 (1911), 355-422; "Specimen of the Chaucer Dictionary. Letter E." Anglia 37 (1913), 496-532.
Her PhD thesis was a prolegomena to a Systemic Functional grammar of French. Her first academic appointment was at the University of Sydney in 1996 as Associate Lecturer which was then was converted into a tenured full time lecturing position in 1998. In 1996 and 1999 Caffarel co-organised the First and Second Systemic Functional Typology/Topology Workshops with Professor J.R. Martin. Papers from these workshops were compiled into a volume (published December 2004) which she co- edited with J.R. Martin, C.M.I.M. Matthiessen (Department of Linguistics, Macquarie University).
The first detailed studies on the subject of historiography itself and the first critiques on historical methods appeared in the works of the Arab Muslim historian and historiographer Ibn Khaldun (1332–1406), who is regarded as the father of historiography, cultural history,Mohamad Abdalla (Summer 2007). "Ibn Khaldun on the Fate of Islamic Science after the 11th Century", Islam & Science 5 (1), p. 61-70. and the philosophy of history, especially for his historiographical writings in the Muqaddimah (Latinized as Prolegomena) and Kitab al-Ibar (Book of Advice).S. Ahmed (1999).
Eidinow was awarded a Doctor of Philosophy (DPhil) for a thesis entitled Exploring risk among the ancient Greeks: prolegomena and two case studies. Her doctoral research was completed at the University of Oxford under the supervision of Robert Parker in 2003. A monograph based on the thesis, Oracles, Curses and Risk Among the Ancient Greeks was published in 2007, and praised for its 'analytic rigor' and accessibility. From 2011 to 2012, Eidinow was a Solmsen Fellow at the Institute for Research in the Humanities of the University of Wisconsin–Madison.
Abduction is the most fertile but least secure mode of inference. Its general rationale is inductive: it succeeds often enough and it has no substitute in expediting us toward new truths.Peirce (c. 1906), "PAP (Prolegomena to an Apology for Pragmatism)" (MS 293), The New Elements of Mathematics v. 4, pp. 319–20, first quote under "Abduction" at Commens Digital Companion to C.S. Peirce. In 1903, Peirce called pragmatism "the logic of abduction".Peirce (1903), "Pragmatism – The Logic of Abduction", Collected Papers of Charles Sanders Peirce, 5.195–205, especially 196. Eprint.
The codex contains a complete text of the four Gospels on 72 parchment leaves (size ). The text is written in two columns per page, in 24 lines per page (size of column 19.1 by 5 cm), in black ink, the initial letters in red. The text is divided according to the small Ammonian Sections (in Mark 236 sections), with references to the Eusebian Canons (written below Ammonian Section numbers). It contains the Epistula ad Carpianum, prolegomena, the tables of the (tables of contents) are placed before each Gospel.
Alexander's chief works are A philosophia történetének eszméje, tekintettel a történetre általában (The idea of the history of philosophy, in consideration of history in general, 1878); Kant. Élete, fejlődése és philosophiája (Life, development and philosophy, 1881); A XIX. század pesszimizmusa: Schopenhauer és Hartmann (The pessimism of the 19th century: Schopenhauer and Hartmann, Budapest, 1884, prize essay). Alexander, together with Professor Józef Bánóczi, later edited a seminal series of books on philosophers, the Filosofiai Irók Tára, for which he did translations and annotations of René Descartes, David Hume, and the Prolegomena to Immanuel Kant.
London: Routledge. p178. Amongst these are a number of prolegomena to philosophy, commentaries on important Aristotelian works (such as the Nicomachean Ethics) as well as his own works. His ideas are marked by their coherency, despite drawing together of many different philosophical disciplines and traditions. Some other significant influences on his work were the planetary model of Ptolemy and elements of Neo-Platonism,Motahhari, Mortaza, Becoming familiar with Islamic knowledge, V1, p:162 particularly metaphysics and practical (or political) philosophy (which bears more resemblance to Plato's Republic than Aristotle's Politics).
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles on 187 parchment leaves (size ) with one lacuna (Acts 1:1-5:4). The text is written in two columns per page, 43-44 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin, and the (titles of chapters) at the top of the pages. It contains Prolegomena, tables of the (tables of contents) before each book, lectionary markings (for liturgical use), subscriptions at the end of each book, , and Euthalian Apparatus.
The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. There is also another division according to the smaller Ammonian Sections (in Mark 241 - last numbered section in 16:20), but without references to the Eusebian Canons. It contains prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), the beginning of church lessons is marked (incipits), Synaxarion, Menologion, large subscriptions at the end of each Gospel, with numbers of .
This was the first publication of any Iliadic scholia other than the "D" scholia (the scholia minora). The A and B scholia were a catalyst for several new ideas from the scholar Friedrich August Wolf. In reviewing Villoison's edition, Wolf realised that these scholia proved conclusively that the Homeric epics had been transmitted orally for an unknown length of time before appearing in writing. This led to the publication of his own seminal Prolegomena ad Homerum, which has set the agenda for much of Homeric scholarship since then.
The codex contains the text of the Acts, Epistle of James, and First Epistle of Peter on 84 parchment leaves (size ), with lacunae (Acts 1:1-5:29; 6:14-7:11). The text is written in one column per page, 22 lines per page. It contains double Prolegomena, tables of the before each book, numbers of the at the margin, the at the top of the pages, Lectionary markings at the margin, and subscriptions at the end of each book. Scholia, whose authors' names are given, were added by a later hand.
Given that modern analytic philosophy can arguably be traced to the work of Russell and Moore in this period, McTaggart's work retains interest to the historian of analytic philosophy despite being, in a very real sense, the product of an earlier age. The Nature of Existence, with T. H. Green's Prolegomena to Ethics and Bradley's Appearance and Reality, marks the greatest achievement of British idealism, and McTaggart was the last major British Idealist of the classic period (for the later development of British idealism, see T. L. S. Sprigge).
It contains Prolegomena, lectionary markings at the margin for liturgical reading, and pictures. The manuscripts has the subscription: > το παρον τετραβαγγελον εκομισθει εκ της πατμω βιβλιοθηκης, παρ' εμου ιωσηφ > γεωργειρηνη ταπεινου αρχιεπισκοπου σαμου και επεδωθει τω ευσεβεστατω και > κραταιω βασιλει λοδοβικω τω μεγα εν ετουσ χυ αχος μαρτιου κε.J. M. A. > Scholz, Biblisch-kritische Reise in Frankreich, der Schweiz, Italien, > Palästine und im Archipel in den Jahren 1818, 1819, 1820, 1821: Nebst einer > Geschichte des Textes des Neuen Testaments (Leipzig, 1823), pp. 4-5. The same subscription appears in the codex 279.
The codex contains the text of the New Testament (except Gospels) on 233 parchment leaves () with some lacunae. The text is written in one column per page, in 24 lines per page. It begins with text of Acts 15:19, but the text from Acts 15:19 to 2 John was supplied in the 13th century. It contains Prolegomena, tables of the (tables of contents) before each book, some numerals of the (chapters) are given at the margin, subscriptions at the end of each book, and numbers of .
The modern debate began with the Prolegomena of Friedrich August Wolf (1795). According to Wolf, the date of writing is among the first questions in the textual criticism of Homer. Having satisfied himself that writing was unknown to Homer, Wolf considers the real mode of transmission, which he purports to find in the Rhapsodists, of whom the Homeridae were an hereditary school. Wolf reached the conclusion that the Iliad and Odyssey could not have been composed in the form in which we know them without the aid of writing.
Schellenberg’s work after 1993 includes a trilogy on philosophy of religion (also published by Cornell: 2005, 2007, 2009). This project aims to address the most fundamental issues in that field and to set an agenda for future inquiry. The first volume, Prolegomena to a Philosophy of Religion, examines basic concepts in philosophy of religion such as ‘religion’, ‘belief’, ‘faith’ and ‘skepticism’ (or ‘doubt’) and proposes what Schellenberg regards as ways of revamping the discipline, including a new understanding of faith without belief.Schellenberg 2005, x-xi, pp. 127-166.
The codex contains the text of the four Gospels, on 226 parchment leaves (size ), in 24 quires. The text is written in two columns per page, 24 lines per page. It contains Synaxarion, Prolegomena, the tables of the (contents) are placed before each Gospel, numbers of the (chapters) are given at the left margin, the (titles) at the top, the Ammonian Sections (Mark 242, the last section in 16:20), without a references to the Eusebian Canons, lectionary markings, and pictures. According to Scrivener the manuscript is written "with peculiar, almost barbarous, illuminations".
Benedetto Croce objected that Gentile's "pure act" is nothing other than Schopenhauer's will.Treasury of Philosophy, edited by Dagobert D. Runes, Philosophical Library, New York, 1955: "Gentile, Giovanni" However Schopenhauer "…came to rest in an Absolute which transcends concrete experience … and for (Schopenhauer) the Critical Philosophy was only a prolegomena or propaedeutic to a speculative or 'transcendent' philosophy of the kind which Gentile and Kant are united in opposing",The Social Philosophy of Giovanni Gentile, p. 9. according to H. S. Harris's book on the basic metaphysics of Giovanni Gentile in contrast to that of Schopenhauer.
These studies, with important and valuable prolegomena, appeared (2 volumes, 1860–64) under the title, "Variae lectiones Vulgatae latinae editionis Bibliorum", and may be said to have paved the way for the revision of the Vulgate. As preparatory to his edition of the Greek Bible, Vercellone wrote "Ulteriori studii sul N. T. greco dell' antichissimo Cod. Vaticano" (Rome, 1866); in 1867 he published a critical study, "La Storia dell' adultera nel Vangelo di s. Giovanni" (Rome), in which he defended the authenticity of the passage (John 7:53-8:11).
Bernd Kortmann, Johan van der Auwera. 2011. The Languages and Linguistics of Europe: A Comprehensive Guide, Volume 2 Walter de Gruyter pp.833-834 Hjelmslev’s objective was to establish a framework for understanding communication as a formal system, and an important part of this was the development of precise terminology to describe the different parts of linguistic systems and their interrelatedness. The basic theoretical framework, called “Glossematics” was laid out in Hjelmslev’s two main works: Prolegomena to a theory of Language and Résumé of a theory of Language.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 276 parchment leaves () with only one lacunae at the end of Titus. The text is written in one column per page, in 24 lines per page. The biblical text is divided according to the (chapters), whose numbers are given at the margin. It contains Prolegomena, tables of the (tables of contents) before each sacred books, lectionary markings at the margin (for liturgical use), subscriptions at the end of each book, with numbers of .
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 294 parchment leaves (). It is written in one column per page, in 19 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles) at the top of the pages. It contains Prolegomena, tables of the (tables of contents) before each book, subscriptions at the end of each book, with numbers of , scholia, and modern interlinear Latin version in the Epistles.
The initial letters are written in colour. The text is divided according to the (chapters), whose numbers are given at the margin, and the (titles of chapters) at the top of the pages. There is also a division according to the Ammonian Sections (in Mark 234, the last in 16:9) with references to the Eusebian Canons. It contains the Prolegomena of Cosmas, Eusebian Canon tables at the beginning, subscriptions at the end of each Gospel, liturgical books with hagiographies (Synaxarion and Menologion), and scholia at the margin.
He used Islamised vocabulary throughout his works (such as referring to the Psalms as suras), even when he expressed Christian ideas completely in opposition to Islam, such as the Trinity or that the Psalms were prophecies of Jesus' life.van Koningsveld, P.. The Arabic Psalter of Hafs ibn Albar al-Quti: Prolegomena for a Critical Edition His free use of complex Arabic poetic forms and Islamic-sounding language limited the marginalisation that Christians felt during the 10th century and after. All major Mozarabic intellectuals who lived after Hafs used Arabic extensively.
The text of the Gospels has also another division according to the smaller Ammonian Sections, with references to the Eusebian Canons (written below Ammonian Section numbers). It contains the Epistula ad Carpianum, prolegomena, tables of the (tables of contents) before each book, lectionary markings at the margin (for liturgical use), incipits, liturgical books with hagiographies (Synaxarion and Menologion), subscriptions at the end of each book, with numbers of . The order of books is a usual: Gospels, Acts, Catholic epistles, and Pauline epistles. The pericope John 7:53-8:11 is omitted.
The text is divided according to the numbers of the (chapters), whose numbers are given at the margin, and the (titles) at the top of the pages. There is also a division according to the Ammonian Sections (Matt 355; Mark 234; Luke 342; John 241), whose numbers are given at the margin, with references to Eusebian Canons (written below Ammonian Section numbers). It contains Prolegomena, tables of the (tables of contents) before each Gospel, Synaxarion, subscriptions at the end of each Gospel, and pictures. The last leaf, containing John 21:25, was lost.
His works are: #‘Prolegomena ad Sacram Scripturam et Historia Sacra Scholastica Mundi sub lege Naturæ,’ Louvain, 1702, 4to. #‘Historia Sacra Scholastica Mundi, sub lege Mosaicâ, ad Templi ædificationem,’ Louvain, 1704, 4to #‘Historia Sacra Scholastica Mundi, sub lege Mosaicâ à Templi ædificatione ad Nativitatem Christ,’ Louvain, 1705, 4to. #‘An Introduction to the Catholic Faith. By an English Dominican,’ London, 1709, 8vo, pp. 152\. The authorship has been erroneously ascribed by Quétif and Echard, in their ‘Scriptores Ordinis Prædicatorum,’ to Father Ambrose Burgis. #‘Annales Fratrum Prædicatorum Provinciæ Anglicanæ Restauratæ,’ 1710.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 293 parchment leaves () with lacunae (Acts 1:1-11; Hebrews 11:34-12:6). The text is written in one column per page, in 22 lines per page. The decorations are in colours and gold.Harley 5557 at the British Library It contains Prolegomena, tables of the (tables of contents) before each sacred book, lectionary markings at the margin for liturgical reading, Synaxarion (later hand), and subscriptions at the end of each book, with numbers of stichoi.
The first detailed studies on the subject of historiography and the first critiques on historical methods appeared in the works of the Arab Ash'ari polymath Ibn Khaldun (1332–1406), who is regarded as the father of historiography, cultural history,Mohamad Abdalla (Summer 2007). "Ibn Khaldun on the Fate of Islamic Science after the 11th Century", Islam & Science 5 (1), pp. 61–70. and the philosophy of history, especially for his historiographical writings in the Muqaddimah (Latinized as Prolegomena) and Kitab al-Ibar (Book of Advice).S. Ahmed (1999).
The text is divided according to the (chapters), whose numbers are given at the margin, but there is no (titles of chapters) at the top of the pages. The text of the Gospels is not divided according to the Ammonian Sections, with references to the Eusebian Canons. It contains prolegomena, tables of the (tables of contents) preceded each sacred book, lectionary markings at the margin (for liturgical use), (lessons), subscriptions at the end of each book, numbers of , and Euthalian Apparatus. It is one of the few copies of the whole New Testament.
In modern philosophy, Immanuel Kant introduced a new term, transcendental, thus instituting a new, third meaning. In his theory of knowledge, this concept is concerned with the condition of possibility of knowledge itself. He also opposed the term transcendental to the term transcendent, the latter meaning "that which goes beyond" (transcends) any possible knowledge of a human being.cf. Critique of Pure Reason or Prolegomena to Any Future MetaphysicsIn Parerga and Paralipomena, Volume 2, Chapter 10, § 141, Schopenhauer presented the difference between transcendent and immanent in the form of a dialogue.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles (He, 1 Tim), and the Book of Revelation, on 123 parchment leaves (size ), with some lacunae. The text is written in two columns per page, 37 lines per page. It contains prolegomena, tables of the (tables of contents) before each book, many lists, numbers of the (chapters) in the margin (sometimes), and the Comma Johanneum (added on the margin by a later hand). It was assigned the number 88 by Caspar René Gregory.
The codex contains the complete text of the four Gospels, with a commentary, on 321 leaves (size ). The text is written stichometrically in one column per page, 20-21 lines per page (size of text 13.6 by 9.5 cm), in beautiful letters. The text is divided according to the (chapters), whose numbers are given at the margin, but there is no . It contains prolegomena, lists of the (lists of contents) before every Gospel, lectionary markings at the margin (for liturgical use), (lessons), synaxaria, Menologion, subscriptions at the end of each Gospel, and numbers of .
The manuscripts of Persius fall into two groups, one represented by two of the best of them, the other by that of Petrus Pithoeus, so important for the text of Juvenal. Since the publication of J. Bieger's de Persii cod. pith. recte aestimando (Berlin, 1890) the tendency has been to prefer the tradition of the latter. The first important editions were: (1) with explanatory notes: Isaac Casaubon (Paris, 1605, enlarged edition by Johann Friedrich Dübner, Leipzig, 1833); Otto Jahn (with the scholia and valuable prolegomena, Leipzig, 1843); John Conington (with translation; 3rd ed.
Neville's principal areas of expertise were geometrical, with differential geometry dominating much of his early work. Early on in his Trinity fellowship, in a dissertation on moving axes, he extended Darboux's method of the moving triad and coefficients of spin by removing the restriction of the orthogonal frame. He published The Fourth Dimension (1921) to develop geometrical methods in four-dimensional space. During his time in Cambridge, he had been greatly influenced by Bertrand Russell's work on the logical foundations of mathematics and in 1922 he published his Prolegomena to Analytical Geometry.
The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. The text of the Gospels is also divided according to the smaller Ammonian Sections (in Mark 234 Sections - 16:9), (without references to the Eusebian Canons). It contains Prolegomena, tables of the (tables of contents) before each book, lectionary markings at the margin, subscriptions at the end of each book, numbers of , synaxaria, and Menologion. Order of books: Gospels, Acts, Pauline epistles, Catholic epistles, and Revelation of John.
237, is a palimpsest, the lower text was written in uncial letters, and belongs to the codex 0132. It contains Prolegomena, tables of the to the Catholic epistles, numbers of the (chapters), lectionary markings at the margin, subscriptions at the end of each book, and numbers of . Some lacking leaves were supplied in the 14th century on a paper, by one Micheal (Acts 1:1-3:20; 7:27-10:26; 10:38-11:19; 12:2-15:25). The order of books: Acts of the Apostles, Catholic epistles, and Pauline epistles.
There is also a division according to the Ammonian Sections (in Mark 236 Sections, the last in 16:11), with references to the Eusebian Canons (written below Ammonian Section numbers). It contains the Eusebian Canon tables, Argumentum, the Epistula ad Carpianum, Prolegomena, lectionary markings at the margin (for liturgical use), liturgical books with hagiographies (Synaxarion and Menologion). It has subscriptions at the end of each Gospel with numbers of stichoi. The texts of Matthew 16:2b–3, John 5:4, and John 7:53-8:11 are marked by an obelus.
Despite their ethnic Greek origin, the contemporary Grecophone Muslims of Turkey regarding their identity have been steadily assimilated into the Turkish-speaking (and in the northeast Laz-speaking) Muslim population. Apart from their elders, sizable numbers, even the young within these Grecophone Muslim communities have retained a knowledge of Greek and or its dialects such as Cretan Greek and Pontic Greek,Mackridge, Peter (1987). "Greek-speaking Moslems of north-east Turkey: prolegomena to a study of the Ophitic sub-dialect of Pontic." Byzantine and Modern Greek Studies. 11. (1): 117.
In 1880 at the age of 26, Bax began studying philosophy in Germany, beginning with Kant and Hegel. In 1883 he produced an English translation of Kant's Prolegomena, and Metaphysical Foundations of Natural Science, and in 1884 he wrote his Handbook to the History of Philosophy, which was published in 1885 for Bohn's Philosophical Library. Later philosophical works by Bax include The Problem of Reality (1892), The Roots of Reality: Being Suggestions for a Philosophical Reconstruction (1907), Problems of Men, Mind and Morals (1912), and The Real, The Rational, and The Alogical (1920).
"The Battle of the Books" is the name of a short satire written by Jonathan Swift and published as part of the prolegomena to his A Tale of a Tub in 1704. It depicts a literal battle between books in the King's Library (housed in St James's Palace at the time of the writing), as ideas and authors struggle for supremacy. Because of the satire, "The Battle of the Books" has become a term for the Quarrel of the Ancients and the Moderns. It is one of his earliest well-known works.
The codex contains a complete text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 382 parchment leaves (size ). The text is written in one column per page, 18-19 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin, with their (titles of chapters) at the top of the pages. It contains prolegomena, lists of the (tables of the contents) before each biblical book, pictures, subscriptions at the end of each book, and numbers of to Paul.
Al-Bayan Fi Tafsir al-Quran (The Elucidation of the Exegesis of The Qur'an and sometimes entitled The Prolegomena to the Quran) is a tafsir by the Shiite scholar Abu al-Qasim al-Khoei. The book consists of Quranic sciences topics such as Miracle, Distortion (Tahrif) and also commentary of the opening verse (Al-Fatiha). The book is a compilation of the authors lectures at the theology school of Najaf. The book is inspired by Kalami subjects of the author's teacher Allameh Balaghi specially those mentioned in his book “Aalaelrahman”.
It contains Prolegomena to Catholic and Pauline epistles, lists of the (tables of contents) before each book, numbers of the (chapters) are given at the margin in Greek and Latin, the (titles of chapters) at the top of the pages, and subscriptions at the end of each book. Text of Mark 16:8-20 is marked by an obelus. It contains also the Old Testament (except Book of Daniel).Amy S. Anderson, The Textual tradition of the Gospels: Family 1 in Matthew, Leiden; Boston: Brill, 2004, p. 115.
It began under the editorship of William Shipp and James Whitworth Hodson; Shipp was sole editor from 1868, and although the prolegomena are dated September 1874 he died on 8 December 1873. Parts of this history were subsequently issued separately. From the first edition were extracted descriptions of Poole and Stalbridge, and A View of the Principal Towns, Seats, Antiquities in Dorset (1773). Accounts of Milton Abbas, Shaftesbury, and Sherborne were selected from the second edition, and a history from the Blandford division, taken from the last impression, was circulated in 1860.
World Hypotheses: A Study in Evidence (also known as World Hypotheses: Prolegomena to Systematic Philosophy and a Complete Survey of Metaphysics) is a book written by Stephen Pepper, published in 1942. In World Hypotheses, Pepper demonstrates the error of logical positivism, that there is no such thing as data free from interpretation, and that root metaphors are necessary in epistemology. In other words, objectivity is a myth because there is no such thing as pure, objective fact. Consequently, an analysis is necessary to understand how to interpret these 'facts.
The codex contains a complete text of the Acts, Catholic epistles, and Pauline epistles on 111 paper leaves (size ). The text is written in one column per page, 34 lines per page. It contains prolegomena, Argumentum (explanation of using the Eusebian Canons), tables of the (tables of contents) before each sacred book, liturgical books (Synaxarion and Menologion), Euthalian Apparatus, and some Patristic writings (on folios 112-407), among them the Life and Speeches of Gregory Nazianzus. It contains summaries of the journeys of St. Paul and his death (as in 206, 216, 256, 468, 614, 665, and 909, 912).
His early works Epitome of Philosophy『哲学要領』(1886/86) and Outline of Ethics『倫理通論』(1887) are the first Japanese introductions to philosophy in East and West. Besides establishing and popularizing philosophy, Inoue dedicated himself as a lay scholar to the critique of Christianity and the reform of Buddhism. The latter project he announced in the Prolegomena to a Living Discourse on Buddhism『仏教活論序論』(1887), which is the introduction to a tripartite work that aimed to give Buddhism a new doctrinal foundation for the modern world.
It was the first manuscript of great importance and antiquity of which any extensive use was made by textual critics, but the value of the codex was differently appreciated by different writers in the past. Wettstein created a modern system of catalogization of the New Testament manuscripts. Codex Alexandrinus received symbol A and opened the list of the NT uncial manuscripts. Wettstein announced in his Prolegomena ad Novi Testamenti Graeci (1730) that Codex A is the oldest and the best manuscript of the New Testament, and should be the basis in every reconstruction of the New Testament text.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 276 parchment leaves (size ), with only one lacuna (Jude 3-25). The text is written in one column per page, 23 lines per page.Handschriftenliste at the Münster Institute It contains Prolegomena, lectionary markings at the margin, incipits, anagnoseis (lessons), subscriptions at the end, and stichoi. Synaxarion, Menologion, and liturgical notes were added by a later hand. It contains additional material Journeys and death of Paul (as 102, 206, 216, 256, 468, 665, 912), it was added by a later hand.
Text of Rev 1:1-5 was supplied by a later hand. The text is divided according to the (chapters), whose numbers are given at the margin, and the (titles of chapters) at the top of the pages. It contains prolegomena, tables of the (table of contents) before each book, liturgical notes at the margin (for liturgical use), incipits, subscriptions at the end of each book, numbers of , and music notes. It has an additional material: Life of prophets and treatise of Pseudo-Dorotheus about 12 apostles and 70 disciples of Jesus (as codices 82, 177, 459, 613, 617, 699).
Gnostics considered the principal element of salvation to be direct knowledge of the supreme divinity in the form of mystical or esoteric insight. Many Gnostic texts deal not in concepts of sin and repentance, but with illusion and enlightenment. Gnostic writings flourished among certain Christian groups in the Mediterranean world until about the second century, when the Fathers of the early Church denounced them as heresy.The Social World of the First Christians (1995) , essay "Prolegomena to the Study of Ancient Gnosticism" by Bentley Layton Efforts to destroy these texts proved largely successful, resulting in the survival of very little writing by Gnostic theologians.
The codex contains the text of the New Testament except Gospels on 200 paper leaves (size ), with only one lacuna (Acts 19:18-22:17). The text is written in one column per page, 28 lines per page (size of text 15.7 by 10 cm). It contains prolegomena, Journeys and death of Paul (as in 102, 206, 216, 223, 256, 614, 665, 909, 912), tables of the (tables of contents) before each book, numbers of the (chapters) at the margin, (not ), lectionary markings at the margin, (to Acts, Cath. and Paul), subscriptions at the end of each book, and numbers of .
Methods of formal linguistics were introduced by semioticians such as Charles Peirce and Louis Hjelmslev. Building on the work of David Hilbert and Rudolf Carnap, Hjelmslev proposed the use of formal grammars to analyse, generate and explain language in his 1943 book Prolegomena to a Theory of Language. In this view, language is regarded as arising from a mathematical relationship between meaning and form. The formal description of language was further developed by linguists including J. R. Firth and Simon Dik, giving rise to modern grammatical frameworks such as systemic functional linguistics and functional discourse grammar.
His most important work in the field of literary history was Die deutsche Nationallitteratur seit dem Anfang des 18. Jahrhunderts (German literature since the beginning of the 18th century, 3d ed. 1875). Of less importance are his philosophical works, which show tendencies toward the views of Jacobi: Die Anthropologie als Wissenschaft (The anthropology of science, 1822–23); Lehrbuch der Theoretischen Philosophie und Philosophischen Propädeutik (1826); Litterarästhetik (Literary Aesthetics, 1826); Universalphilosophische Prolegomena (1830); Der Organismus der Philosophischen Idee (1842); and Philosophie des Geistes (Philosophy of Intellect, 1835). Among his novels were Germanikus, a historical novel (2 vols.
1–58, 2009: "Evidently, the most reasonable explanation of this ethnonym must be sought for in its possible connections with the Cyrtii (Cyrtaei) of the Classical authors." Regardless of its possible roots in ancient toponymy, the ethnonym Kurd might be derived from a term kwrt- used in Middle Persian as a common noun to refer to "nomads" or "tent-dwellers," which could be applied as an attribute to any Iranian group with such a lifestyle.Karnamak Ardashir Papakan and the Matadakan i Hazar Dastan. G. Asatrian, Prolegomena to the Study of the Kurds, Iran and the Caucasus, Vol.
Martianay also treated of: the history of the Biblical canon; the French versions of the New Testament in the "Tentamen Versionis": and wrote a treatise on "The Method of explaining Holy Scripture". In 1711 he published the life of a nun in the monastery of Beaume. Martianay contributed to Biblical criticism by his edition of the "Divina Bibliotheca", or Jerome's text of the Vulgate. It attempted to reproduce the text, with scanty materials; he tells us at the close of his prolegomena what manuscripts he had at his disposal, six in all, the most important of which was the MS. Sangermanensis.
Some of these letters still survive. Bentley also assisted Küster, among other editors, with an edition of Suidae Lexicon Graece et Latine (1705). In Utrecht, from 1697 to 1699, Küster published the journal Bibliotheca Librorum novorum under the pseudonym "Neocorus" (a Greek word that translates as roughly equivalent to the German word "Küster", that is, "sexton" or "sacristan"). Several times, Küster came into professional conflict with Dutch classical scholar Jakob Gronovius. In 1710, he made a reprint, or rather revision, of John Mill's Novum Testamentum Graecum (1707), with prolegomena and with collations of 12 more manuscripts.
According to F. H. A. Scrivener the manuscript was carelessly written. The text is divided according to the (chapters) whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. There is also a division according to the smaller Ammonian Sections (in Mark 241 - 16:20), with references to the Eusebian Canons (written below Ammonian Section numbers). It contains the Eusebian Canon tables at the beginning, prolegomena, tables of the (tables of contents) before each Gospel, pictures, lectionary markings (added by later hand), synaxaria (later hand), and some corrections added by a later hand .
R. N. Dandekar appointed as the joint general editor on 6 July 1957. To widespread acclaim, the completion for publication was announced on 22 September 1966, by Sarvapalli Radhakrishnan, then President of India, at a special function held at the institute. The Critical Edition was collated from 1,259 manuscripts.Bhandarkar Oriental Research Institute This edition in 19 volumes (more than 15000 demi-quarto size pages) comprised the critically constituted text of the 18 Parvas of the Mahabharata consisting of more than 89000 verses, an elaborate Critical Apparatus and a Prolegomena on the material and methodology (volume I), written by V.S. Sukthankar.
The codex contains complete text of the four Gospels on 232 paper leaves (size ). The text is written in one column per page, 24 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin (also in Latin), with some (titles of chapters) at the top of the pages. It contains Prolegomena to the Gospel of Mark and Luke, lists of the (tables of contents) before each Gospel, (lessons), titles to the Gospels, subscriptions at the end of each Gospel, with numbers of (only in John), and numbered paragraphs.
The genesis of modern understanding of Greek mythology is regarded by some scholars as a double reaction at the end of the 18th century against "the traditional attitude of Christian animosity mixed with disdain, which had prevailed for centuries", in which the Christian reinterpretation of myth as a "lie" or fable had been retained.Robert Ackerman, 1991. Introduction to Jane Ellen Harrison's "A Prolegomena to the Study of Greek Religion", xv In Germany, by about 1795, there was a growing interest in Homer and Greek mythology. In Göttingen Johann Matthias Gesner began to revive Greek studies and a new humanistic spirit.
His writings included The Logic and Prolegomena of Hegel (1873), a translation of Hegel's Encyclopaedia of the Philosophical Sciences. It was still regarded as "the most masterly and influential of all English translations of Hegel" when it was republished in 1975. The translation was accomplished in a free and creative style accompanied by extensive explanatory notes on the text, drawing parallels between the philosophy of Hegel and classical figures such as Plato and Aristotle. He published Epicurean Philosophy in 1880, tracing the origins of Epicureanism and highlighting the links between the life of Epicurus and the philosophy that he espoused.
In some parts the text is almost illegible. The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles) at the top of the pages. There is also a division according to the Ammonian Sections (in Mark 234 sections, the last section in 16:9), but without references to the Eusebian Canons. It contains the prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), incipits, liturgical books with hagiographies (Synaxarion and Menologion), subscriptions at the end of each Gospel, numbers of , and pictures.
Regarding the use of writing, too, they were not unanimous. Karl Otfried Müller, for instance, maintained the view of Wolf on this point, while strenuously combating the inference which Wolf drew from it. The Prolegomena bore on the title-page the words "Volumen I", but no second volume ever appeared; nor was any attempt made by Wolf himself to compose it or carry his theory further. The first important steps in that direction were taken by Johann Gottfried Jakob Hermann, chiefly in two dissertations, De interpolationibus Homeri (Leipzig, 1832), and De iteratis apud Homerum (Leipzig, 1840), called forth by the writings of Nitzsch.
56-57 The text is divided according to the (chapters), whose numbers are given at the margin. There is also a division according to the smaller Ammonian Sections, with references to the Eusebian Canons (written below Ammonian Section numbers). It contains the Epistula ad Carpianum, Prolegomena of Cosmas, the Eusebian Canon tables with an ornamental frames, tables of the (tables of contents) before each Gospel, Synaxarion, Menologion, subscriptions at the end of each Gospels, and the Euthalian Apparatus to the Pauline epistles. The order of books is usual for the Greek manuscripts: Gospels, Acts of the Apostles, Catholic epistles, and Pauline epistles.
G.W. Trompf, The Idea of Historical Recurrence in Western Thought, p. 256. Machiavelli, as had the ancient Greek historian Thucydides, saw human nature as remarkably stable—steady enough for the formulation of rules of political behavior. Machiavelli wrote in his Discorsi: Statue of Ibn Khaldun, Tunis, Tunisia In 1377 the Islamic scholar Ibn Khaldun, in his Muqaddima (or Prolegomena), wrote that when nomadic tribes become united by asabiyya—Arabic for "group feeling", "social solidarity", or "clannism"—their superior cohesion and military prowess puts urban dwellers at their mercy. Inspired often by religion, they conquer the towns and create new regimes.
The codex contains the text of the four Gospels on 208 parchment leaves (size ), with lacuna (Mark 2:2-17; Luke 1:27-44; John 7:1-21:25). The text is written in one column per page, 21-24 lines per page. It contains Epistula ad Carpianum, Eusebian tables, Prolegomena, Argumentum, the tables of the (contents) are placed before each Gospel, numbers of the (chapters) are given at the margin, the (titles), Ammonian Sections (236 sections, the last section in 16:12), without references to the Eusebian Canons; it has subscriptions at the end, and ornamented headings to the Gospels.
The codex contains the text of the four Gospels, on 190 parchment leaves (size ). The text is written in one column per page, 25 lines per page. It contains Prolegomena, the tables of the (tables of contents) are placed before every Gospel, the numbered and their at the top; the Ammonian Sections (Matthew 355 has sections; Mark 234 Sections (the last in 16:9); Luke 342 sections; John 233 sections) are given, but not the references to the Eusebian Canons; it has lectionary markings, incipits, Synaxarion, and Menologion. Some corrections were made by a later hand on the margin.
Epistle to the Hebrews is placed after Epistle to Philemon. The text is divided according to the (chapters), whose numbers are given at the margin, and the (titles) at the top of the pages. It contains Prolegomena, tables of the (contents) before each book, lectionary markings at the margin, (lessons), subscriptions at the end of each book, numbers of , and μαρτυριαι cited from the Scripture and profine writers. 1 John 5 is said to have the Comma Johanneum in the margin in this manuscript, but Elijah Hixson has shown that it does not on the Evangelical Textual Criticism blogsite.
The codex contains the text of the Catholic epistles except Epistle of Jude on 15 paper leaves (size ) with some lacunae (Acts 4:15-32; Ephesians 6:21-24; Hebrews 13:24-25). The text is written in one column per page, 28-32 lines per page, by an elegant hand. It contains Prolegomena, tables of the (tables of contents) before each book, numerals of the at the margin, the at the top, lectionary markings, subscriptions at the end of each book, and numbers of stichoi. It has a space on the margin for a commentary.
His reputation rests upon his work on Plato, of which he published two complete editions: the one (1821-1825) a revised text with critical apparatus, the other (1827-1860) containing exhaustive prolegomena and commentary written in excellent Latin, a fundamental contribution to Platonic exegesis. A separate edition of the Parmenides (1839), with the commentary of Proclus, deserves mention. Stallbaum also edited the commentaries of Eustathius of Thessalonica on the Iliad and Odyssey, and the Grammaticae latinae institutiones of Thomas Ruddiman. See CH Lipsius in the Osterprogramm of the Thomasschule (1861); R Hoche in Allgemeine Deutsche Biographie, vol. xxxv.
The codex contains the text of the four Gospels, on 304 parchment leaves (size ), with only one lacuna at the end of Gospel of John (John 21:20-25). The text is written in two columns per page, 25 lines per page, by a single hand. It contains the Epistula ad Carpianum, the Eusebian tables, Prolegomena, the tables of the (chapters) are placed before each of the Gospels, the text is divided according to the Ammonian Sections (in Mark 240 - 16:19), with a references to the Eusebian Canons, Synaxarion, Menologion, and subscriptions at the end each of the Gospels.
He then moved from Basel to Amsterdam, where another relative, Johann Heinrich Wettstein (1649–1726), had an important printing and publishing business. Here editions of the classics were being published, as well as Gerard of Maastricht's edition of the Greek Testament. Wettstein had begun to print an edition of the Greek Testament, but this was suddenly stopped for some unknown reason. As soon as he reached Amsterdam, in 1730, he published anonymously the Prolegomena ad Novi Testamenti Graeci editionem, which he had proposed should accompany his Greek Testament, and which was later republished by him, with additions, in 1751.
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 135 paper leaves (size ) with two lacunae (Acts 1:1-7:34; 13:21-25). The text is written in one column per page, 35 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin, and the (titles) at the top of the pages. It contains Prolegomena, tables of the (tables of contents) before each book, lectionary markings at the margin (for liturgical use), Synaxarion, and subscriptions at the end of each book, with numbers of stichoi.
The codex contains the complete text of the four Gospels on 312 parchment leaves (size ). It is written in two columns per page, 31-22 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin (in Latin), and their (titles of chapters) at the top of the pages. It contains prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin, liturgical books with hagiographies (Synaxarion and Menologion) at the end, subscriptions at the end of each Gospel, numbered , and portraits of the Evangelists.
The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. There is also another division according to the Ammonian Sections (in Mark 234 sections – 16:9), without references to the Eusebian Canons. It contains prolegomena, tables of the (tables of contents) before each book, lectionary markings at the margin (for liturgical use), incipits, liturgical books with hagiograpies (synaxaria and Menologion), and pictures (John the Evangelist with Prochorus). The order of books is usual for the Greek manuscripts: Gospels, Acts, Catholic epistles, and Pauline epistles.
As Zeus Meilichius or Meilichios, the Olympian of Greek mythology subsumed as an attributive epithet to an earlier chthonic daimon; Meilichios, who was propitiated in Athens by archaic rituals, as Jane Ellen Harrison demonstrated in detail in Prolegomena to the Study of Greek Religion (1903). In the course of examining the archaic aspects of the Diasia festival, the greatest Athenian festival accorded Zeus, she showed that it had been superimposed upon an earlier propitiatory ceremony. "Meilichios", the "Easy-to-be-entreated", the gracious, accessible one, was the Euphemism aspect of "Maimaktes, he who rages eager, panting and thirsting for blood." (Harrison, p. 17).
The story attracted the attention of Heidegger, a modern philosopher, who observed, "The double sense of cura refers to care for something as concern, absorption in the world, but also care in the sense of devotion." Heidegger regards the fable as a "naive interpretation" of the philosophical concept that he terms Dasein, "being-in-the-world" in Section 42 of Being and Time.For the Latin as well as an English translation, see Martin Heidegger, History of the Concept of Time: Prolegomena, translated by Theodore Kisiel (Indiana University Press, 1985, originally published 1979), pp. 302–303 online.
Lyon and Opie (2007). “Prolegomena for a cognitive biology.” And since by Darwinian theory the species of every organism is evolving from a common root, three further elements of cognitive biology are required: (i) the study of cognition in one species of organism is useful, through contrast and comparison, to the study of another species’ cognitive abilities;See for example Spetch and Friedman (2006), "Comparative cognition of object recognition.". (ii) it is useful to proceed from organisms with simpler to those with more complex cognitive systems,Baluška and Mancuso (2009). Deep evolutionary origins of neurobiology: Turning the essence of ‘neural’ upside-down.
Pakistan literature is a distinct literature that gradually came to be defined after Pakistan gained nationhood status in 1947, emerging out of literary traditions of the South Asia. The shared tradition of Urdu literature and English literature of British India was inherited by the new state. Over a big time of period a body of literature unique to Pakistan has emerged in nearly all major Pakistani languages, including Urdu, English, Punjabi, Seraiki, Balochi, Pushto and Sindhi."Prolegomena to the Study of Pakistani English and Pakistani Literature in English" (1989), Alamgir Hashmi, Pakistani Literature (Islamabad), 2:1 1993.
I.E.S. Edwards, C.J.Gadd, and N.G.L. Hammond, "Prolegomena and prehistory", The Cambridge Ancient History, Volume I, Part I, Cambridge University Press, 1970, p. 62. The valley is wide, for it was once a major river valley. According to Dr. Abdullah Al-Musnad from the University of Qassim, about 10,000 years ago it was a river flowing from Medina to the Persian Gulf, with a total length of . Periods of drought and the movement of sand at Althwairat and Dahna led to the course of the valley being cut into three parts: Wadi Al-Rummah (the longest, at ), Wadi Aloddi (), and Wadi Al-Batin ().
Sixteen folio volumes of Smits's Flemish translation of the Vulgate and his famous commentary had already been edited when, on the death of the indefatigable author, the immense task devolved upon his pupil. Van Hove first completed and edited "Liber Numeri Vulgatæ Editionis", I (Antwerp, 1772), II (Antwerp, 1775), twelve chapters of which had been prepared by Smits. Following the plan adopted by his predecessor, Van Hove added, of his own, "Prolegomena ac Tentamen Philologico-Sacrum de tempore celebrandi Paschatis Veteris Testamenti", etc. To him we are also indebted for the "Liber Deuteronomii" (Antwerp, 1777–80), in 2 volumes, of the same series.
Brunn was not on the committee). See Joan Goldhammer Hart, 'Heinrich Wolfflin: An Intellectual Biography' (Dissertation 1981) for an extended analysis of Woelfflin's dissertation, where correct documentation can be found. Greatly influenced by his mentors, particularly neo-Kantian Johannes Volkelt (Der Symbolbegriff) and Heinrich Brunn, his dissertation, Prolegomena zu einer Psychologie der Architektur (1886) attempted to show that architecture had a basis in form through the empathetic response of human form. It is considered now to be one of the founding texts of the emerging discipline of art history, although it was barely noted when it was published.
Glossematics earned the nickname formalism or formal linguistics after the publication of Hjelmslev’s Prolegomena to a Theory of Language (Danish original published in 1943 with subsequent English and French translations). Some members of the Prague School disagreed with Hjelmslev’s use of the word function in his meaning ’dependency’ or ’link’ in a chain of dependencies which is distant from the Praguian concept of the functions of language. Glossematics is a proper structuralist model in that it examines the interaction of the content level and the expression level. Nonetheless, the formalist epithet can be considered appropriate from different perspectives.
It is important to read Hjelmslev's work as a continuous evolving theory on the epistemology of linguistics. He made his first academic journey at 1921 to Lithuania to study Lithuanian, an experience which can be traced throughout his works. His most well-known book, Omkring sprogteoriens grundlæggelse, or in English translation, Prolegomena to a Theory of Language, first published in 1943, critiques the then-prevailing methodologies in linguistics as being descriptive, even anecdotal, and not systematising. He proposed a linguistic theory intended to form the basis of a more rational linguistics and a contribution to general epistemology.
The codex contains the text of the four Gospels on 217 parchment leaves (size ). The text is written in one column per page, 12 lines per page for biblical text, and 33 lines per page with a Commentary. The text is divided according to the (chapters), whose numbers are given at the margin, with the (titles of chapters) at the top of the pages. It contains Prolegomena, the tables of the (tables of contents) are placed before every Gospel, lectionary markings at the margin (for liturgical use), incipits, Synaxarion, Menologion, and subscriptions at the end of each Gospel.
The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. There is also another division according to the smaller Ammonian Sections (in Mark 241 Sections, the last section in 16:20), but there are no references to the Eusebian Canons. It contains the Epistula ad Carpianum, Eusebian Canon tables, prolegomena, pictures, subscriptions at the end of each Gospel, with numbers of , and pictures (portraits of the four Evangelists). The commentary of Victorinus in Gospel of Mark, from the same original as in codex 39.
He has tried to reconstruct such a Persian-Kurdish-Baluchi linguistic unity presumably in the central parts of Iran. According to his theory, the Persians (or Proto- Persians) occupied the province of Fars in the southwest (proceeding from the fact that the Achaemenids spoke Persian), the Balochs (Proto-Balochs) inhabited the central areas of Western Iran, and the Kurds (Proto-Kurds), in the wording of G. Windfuhr (1975: 459), lived either in northwestern Luristan or in the province of Isfahan.Professor Garnik Asatrian (Yerevan University) (2009). "Prolegomena to the Study of the Kurds", Iran and the Caucasus, Vol.
From a formal linguistics perspective, Saussure's concept of language and speech can be thought of as corresponding, respectively, to a formal language and the sentences it generates. De Saussure argued before Course in General Linguistics that linguistic expressions might be algebraic. Building on his insights, Louis Hjelmslev proposed in his 1943 Prolegomena to a Theory of Language a model of linguistic description and analysis based on work of mathematicians David Hilbert and Rudolf Carnap in formal language theory. The structuralist endeavor is, however, more comprehensive, ranging from the mathematical organisation of the semantic system to phonology, morphology, syntax, and the whole discourse or textual arrangement.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles on 257 paper leaves (size ), with lacunae (Titus, Philemon, Hebrews 1:1-5:2). Texts of Acts 1:1-5:20; 10:23-35; 13:4-16; He 8:13-10:7 were added by a later hand. The text is written in one column per page, 23-24 lines per page. It contains Prolegomena, lists of the (chapters) before each of the Gospels, the (titles) at the top of the pages, lectionary markings at the margin (for liturgical use), subscriptions at the end of each of the Gospels, Synaxarion, Menologion, and .
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 174 parchment leaves (). It begins at Acts 14:27 and ends at 2 Timothy with some lacunae (1 Thess 5:17-28; 2 Thess 1:12-3:4; 1 Timothy 1:1-24; 2:15-3:3; 2 Timothy 2:21-4:22; Tit 2:15-3:15). It is written in one column per page, 27-28 lines per page. It contains prolegomena, lists of the (lists of contents) before each sacred books, subscriptions at the end of each book, numbers to the Pauline epistles, and some scholia.
Shortly before his appointment as professor at the University of Göttingen in 1901, Husserl published the first edition of his Logical Investigations. In Volume I of this work, the Prolegomena to Pure Logic, Husserl presents his now famous polemic against logical psychologism - the attempt to reduce the laws of logic to psychological laws. The term 'phenomenology' only appears once in the first edition of Volume I, in a footnote to section 57. Volume II introduces Husserl's phenomenology, which he characterizes as both a science of essences and as a descriptive psychology that aims to serve as a groundwork for a radical critique of knowledge.
BRILL SELECT BIBLIOGRAPHY OF PROF. GARNIK S. ASATRIAN He has drawn together 11 books and more than 125 scientific articles in Armenian, Russian, English, German, French, Turkish, and Kurdish languages.Academia.edu/ Iran and the Caucasus 13 (2009) 00-00 / Prolegomena to the study of the Kurds / Garnik Asatrian / yervan State University From 1985–1999 he was a professor at the University of Copenhagen and participated in various international conferences in Berlin, Moscow, Copenhagen, Oslo, Aarhus, New York, London, Washington, Tehran, and Paris. One of the best and effective works of Asatrian is "The Cultural Dictionary of Persian Etymology", which is written in Persian and contains all the original Iranian words with transcription.
He was also not in agreement with Reid and the Scottish school, who he criticized in his Prolegomena to Any Future Metaphysics as using "the magic wand of common sense", and not properly confronting the "metaphysical" problem defined by Hume, which Kant wanted to be solved scientifically—the problem of how to use reason to consider how one ought to act. Kant used different words to refer to his aesthetic , for which he used Latin or else German , and the more general English meaning which he associated with Reid and his followers, for which he used various terms such as , , or ., p. 312, note 2.
Pakistani English literature refers to English literature that has been developed and evolved in Pakistan, as well as by members of the Pakistani diaspora who write in the English language. English is one of the official languages of Pakistan (the other being Urdu) and has a history going back to the British colonial rule in South Asia (the British Raj); the national dialect spoken in the country is known as Pakistani English. Today, it occupies an important and integral part in modern Pakistani literature."Prolegomena to the Study of Pakistani English and Pakistani Literature in English" (1989), Alamgir Hashmi, Pakistani Literature (Islamabad), 2:1 1993.
Oldenberg's 1881 study on Buddhism, entitled Buddha: Sein Leben, seine Lehre, seine Gemeinde, based on Pāli texts, popularized Buddhism and has remained continuously in print since its first publication. With T. W. Rhys Davids, he edited and translated into English three volumes of Theravada Vinaya texts, two volumes of the (Vedic) Grhyasutras and two volumes of Vedic hymns on his own account, in the monumental Sacred Books of the East series edited by Max Müller. With his Prolegomena (1888), Oldenberg laid the groundwork to the philological study of the Rigveda. In 1919 he became a foreign member of the Royal Netherlands Academy of Arts and Sciences.
The codex contains the text of the Gospel of Matthew, Gospel of Mark, and Gospel of John on 237 parchment leaves (size ), with lacuna (Luke 2:7-21). The text is written in one column per page, 23 lines per page. It contains Prolegomena, the tables of the (contents) are placed before each Gospel, numbers of the (chapters) are given at the left margin, the (titles), Ammonian Sections (241 sections, the last section in 16:20), a references to the Eusebian Canons (in blue), and illuminated headings to the Gospels. According to Scrivener it is "exquisitely written", with great resemble to Minuscule 71 in text.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles, and Book of Revelation on 276 parchment leaves (). The text is written in one column per page, in 27 lines per page. The biblical text is divided according to the (chapters), whose numbers are given at the margin, and their (titles) at the top of the pages. It contains Prolegomena, tables of the (tables of contents) before each book, lectionary markings at the margin (for liturgical use), subscriptions at the end of each book, numbers of , and treatise of Pseudo-Dorotheus on the Seventy disciples and twelve apostles (as codices 82, 93, 177, 613, 617).
Beneath the latter he gave a commentary, consisting principally of a mass of valuable illustrations and parallels drawn from classical and rabbinical literature, which has formed a storehouse for all later commentators. In his Prolegomena he gave an admirable methodical account of the manuscripts, the versions and the readings of the fathers, as well as the troubled story of the difficulties with which he had had to contend in the prosecution of the work of his life. He was the first to designate uncial manuscripts by Roman capitals, and cursive manuscripts by Arabic figures. He did not long survive the completion of this work.
Yet during the latter years of his life, he adopted the position that the oldest extant Greek manuscripts had been corrupted by influence of the Latin, resulting in his loss of confidence in those ancient copies, including Alexandrinus. Between 1751 and 1752 his Prolegomena and Novum Testamentum Graecum was published. Its base text was the 1624 version of the Elzevir Textus Receptus, with minor changes, with his preferred reading noted in the apparatus. Some opponents considered his work to be less valuable because of his prejudice against the Latin version and the principle of grouping manuscripts in families which had been recommended by Richard Bentley and J. A. Bengel.
Wolfgang Müller-Lauter, "Der Organismus als Innerer Kampf. Der Einfluß von Wilhelm Roux auf Friedrich Nietzsche" in Nietzsche Studien, Bd. 7, 1978, p.189-223 In a letter of 26 February 1888 to Peter Gast, Nietzsche mentions his reading of the posthumous works of Charles Baudelaire (published in 1887). He also read Tolstoy's My Religion (Paris, 1885), the Jewish historian Julius Wellhausen on Arab antiquities and his Prolegomena zur Geschichte Israels (Berlin, 1882), the first volume of the Journal of the Goncourt brothers, thoughts of Benjamin Constant on German theater, Ernest Renan's Life of Jesus — whom he opposed —, and Dostoevsky's The Possessed (Paris, 1886 – read in 1887).
The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 159 paper leaves () with numerous lacunae (Acts 1:1-12:2; 14:22-15:10; Romans 11:22-33; 15:14-16.24-26; 16:4-20; 1 Corinthians 1:15-3:12; 2 Timothy 1:1-2:4; Titus 1:9-2:15; Philemon 3-25; all Hebrews). The text is written in one column per page, in 22-25 lines per page. It contains Prolegomena to the Pauline epistles only, lectionary markings at the margin (for liturgical reading), and subscriptions with numbers of stichoi at the end of each book.
Augustus Lobeck, editio tertia, Berolini: apud Weidmannos 1866 had gained him a reputation a scholar and critic; his Phrynichus (1820), Paralipomena grammaticae Graecae (vol. I–II; 1837),The full title is as follows: Paralipomena grammaticae Graecae: pars prior, qua continentur dissertationes de praeceptis euphonicis, de nominibus monosyllabis, de adjectivis immobilibus, de substantivorum primae declinationis paragoge ionica; pars posterior, qua continentur dissertationes de nominibus substantivi et adjectivi generis ambiguis, de nominum in -ma exeuntium formatione, de motione adjectivorum minus mobilium, de figura etymologica; Lipsiae: apud Weidmannos 1837. Pathologiae sermonis Graeci prolegomena (1843), and Pathologiae Graeci sermonis elementa (vol. I–II; 1853–62) reveal his wide acquaintance with Greek grammar.
The codex contains the text of the four Gospels on 223 parchment leaves (size ), with one lacuna (Matthew 1:1-6:1). The text is written in one column per page, 20 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin of the text, but without their (titles) at the top of the pages. It contains Prolegomena (explanation of using of the Eusebian Canons), tables of the (tables of contents) before each Gospel with a Harmony, lectionary markings at the margin (for Church reading), (lessons), subscriptions at the end of each Gospel, with numbers of stichoi, and numbers of Verses.
He was born at Ebingen, Württemberg, and was educated privately and at the University of Tübingen where he was much influenced by J. C. F. Steudel, professor of Old Testament theology. In 1837, after a term of Oriental study at Berlin, he went to Tübingen as tutor (), becoming in 1840 professor at the seminary and pastor in Schönthal. In 1845 he published his Prolegomena zur Theologie des Alten Testaments, accepted an invitation to Breslau and received the degree of doctor from the University of Bonn. In 1852 he returned to Tübingen as director of the seminary and professor of Old Testament theology at the university.
The codex contains the text of the Acts, Catholic, and Pauline epistles on 236 paper leaves (size ), with some lacunae (1 Corinthians 11:7-27; 1 Timothy 4:1-5.8). The text is written in one column per page, 27 lines per page. The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles of chapters) at the top of the pages. It contains prolegomena, journeys of Paul (as in 102, 206, 256, 468, 614, 665, 912), tables of the (tables of contents) before each book, liturgical book synaxarion, subscriptions at the end of each book, and lectionary equipment at the margin.
It contains the Epistula ad Carpianum, Prolegomena, tables of the Eusebian Canons, lists of the (lists of contents) before every Gospel, "hypothesis" – explanatory of using of the Eusebian Canons (only in Matthew), and pictures of the four Evangelists, of the Saviour, and of the Virgin and Child. A few church lessons are set at the margin. The nomina sacra are contracted in a usual way. ; Errors Iota adscript occurs 17 times up to Luke 1:77, then ceases, but iota subscript first in Luke 1:77 (in the same hand and on same page as the last adscriptum) thence found 85 times, mostly with article after the proposition εν.
The winnowing- fan (λίκνον [líknon], also meaning a "cradle") featured in the rites accorded Dionysus and in the Eleusinian Mysteries: "it was a simple agricultural implement taken over and mysticised by the religion of Dionysus," Jane Ellen Harrison remarked.Harrison, Prolegomena to the Study of Greek Religion, 3rd ed. (1922:159). Dionysus Liknites ("Dionysus of the winnowing fan") was wakened by the Dionysian women, in this instance called Thyiades, in a cave on Parnassus high above Delphi; the winnowing-fan links the god connected with the mystery religions to the agricultural cycle, but mortal Greek babies too were laid in a winnowing-fan.Karl Kerenyi, Dionysus: Archetypal Image of Indestructible Life (1976:44).
It has also some lacunae. The text is divided according to the (chapters), whose numbers are given at the margin, with their (titles of chapters) at the top of the pages. The text of the Gospels has also another division according to the smaller Ammonian Sections (in Mark 234 sections, the last numbered section in 16:9), with references to the Eusebian Canons. It contains the Epistula ad Carpianum, the Eusebian Canon tables, prolegomena, tables of the (tables of contents) before every Gospel, (lectionary markings and were added by a later hand), subscriptions at the end of each book, numbers of (in James and Paul) (in Pauline epistles).
His review of Villoison's edition of the scholia acknowledged that they proved conclusively the oral transmission of the poems. In 1795, he published his Prolegomena ad Homerum, in which he argued that the poems were composed in the mid-10th century BCE; that they were transmitted orally; that they changed considerably after that time in the hands of bards performing them orally and editors adapting written versions to contemporary tastes; and that the poems' apparent artistic unity came about after their transcription. Wolf posed the perplexing question of what it would mean to restore the poems to their original, pristine, form. In the wake of Wolf, two schools of thought coalesced to oppose one another: Analysts and Unitarians.
Dr. Barham published many theological works, including A Monthly Course of Forms of Prayer for Domestic Worship and (with the Rev. Henry Acton) a volume of Forms of Prayer for Public Worship. His chief work, which dealt with many social questions — such as temperance, cultivation of waste lands and small farms — was entitled Philadelphia, or the Claims of Humanity (1858). The fame of his knowledge of the Greek language was not confined to his own country; his mastery of Greek was shown in his Introduction to Greek Grammar, on a new plan, 1829; Greek Roots in English Rhymes, 1837; and The Enkheiridion of Hehfaistiown, with Prolegomena (highly commended in George Grote's Greece, iv.
The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles) at the top of the pages. There is also a division according to the smaller Ammonian Sections (in Mark sections 237, the last section in 16:15), with references to the Eusebian Canons (written below Ammonian Section numbers). It contains prolegomena, lists of the (tables of contents) before each Gospel, lectionary equipment on the margin (for liturgical use), and Verses. It does not contain the text of Matthew 16:2b–3, text of John 5:3.4 is present, but they were marked by an obelus in the left-hand margin, indicating that the passage is doubtful.
Critical scholarship is divided over its interpretation of the ten commandment texts. Julius Wellhausen's documentary hypothesis suggests that Exodus 20-23 and 34 "might be regarded as the document which formed the starting point of the religious history of Israel."Julius Wellhausen 1973 Prolegomena to the History of Israel Glouster, MA: Peter Smith. 392 Deuteronomy 5 then reflects King Josiah's attempt to link the document produced by his court to the older Mosaic tradition. In a 2002 analysis of the history of this position, Bernard M. Levinson argued that this reconstruction assumes a Christian perspective, and dates back to Johann Wolfgang von Goethe's polemic against Judaism, which asserted that religions evolve from the more ritualistic to the more ethical.
The codex contains part of the Prophets of the Old Testament, and all the books of the New Testament (except Revelation of John), on 143 parchment leaves (), with three lacunae in Gospel of Mark, and Gospel of Luke (Mark 9:31-11:11; 13:11-14:60; Luke 21:38-23:26). The text is divided according to the (chapters), whose numerals are given at the margin, and the τίτλοι (titles of chapters) at the top of the pages. It contains Prolegomena to the Catholic epistles and the Pauline epistles (folios 73-76), the Euthalian Apparatus. It is written on a parchment in minuscule, in 1 column per page, 48-52 lines per page.
By the time the revolutionary movement in Europe had begun to break out in various cities, the monarchist and restorationist secretary to the Dutch king began lecturing on the spiritual-political crisis of the Continent. Groen also was ready to publish. He had begun to do so with his Overview of 1831, his Essay on Truth of 1834, a manuscript harder to date precisely but entitled Studies on the revolution, his Prolegomena of 1847 (the following year Karl Marx issued the Communist Manifesto). Groen's most influential work Lectures on Unbelief and Revolution appeared in an initial edition in 1847, and then a revised edition of 1868; there were subsequent editions as well.
The codex contains the text of the whole New Testament on 186 parchment leaves (size ) with some lacunae (Matthew 1:1-2:12; Mark 5:2-6:10; Acts 1:1-5:2; James 1:1-5:4; Jude; Romans 1:1-4:9; 2 Thess 2:14-3:18; 1 Timothy 1:1-13; 6:19-21; 2 Timothy 1:1-2:19). The text is written in one column per page, 35 lines per page, in very small hand. The text of the Gospels is divided according to Ammonian Sections, whose numbers are given at the margin, with references to the Eusebian Canons. It contains prolegomena (later hand), Eusebian Canon tables, and Euthalian Apparatus.
The text is divided according to the (chapters), whose numbers are given at the margin, and the (titles of chapters) at the top of the pages. There is no another division according to the Ammonian Sections with references to the Eusebian Canons. It contains Prolegomena, lists of the (tables of contents) before each of the Gospels, lectionary markings at the margin for liturgical use (partially), and a commentary (Mark – Victorinus). Grandly written, but very imperfect. Lacunae: Matthew Mt 1:1-4:25; 23:1-25:42; 26:43-55; 28:10-20; Luke 20:19-22:46; John 12:40-13:1; 15:24-16:12; 18:16-28; 20:19-21:19-25.
Unlike the meters of the Gathas, which are recited, the meters of the Younger Avesta are mostly sung. Although Geldner would have preferred to research the Vedas (he would later state to had "lost" 15 years working on the Avesta), following the publication of his doctoral thesis, Geldner began to work on a revision of Westergaard's edition of the Avesta. What he initially assumed would occupy him for only a few years, eventually took 20 and it was not until 1886 that the first volume was published. That first volume (the Yasna) was followed by the Visperad and Khordeh Avesta in volume 2 (1889) and the Vendidad and Prolegomena in volume 3 (1895).
Altogether, Geldner collated and documented over 120 manuscripts, and the greatest achievement of this laborious undertaking was "undoubtedly the Prolegomena, which provided an exact description of all manuscripts and their genealogical relationship" (so Schlerath, see references below). Although Gelder published several Avesta-related articles while working on the revision, following the publication of volume 3 he returned to work almost exclusively on Sanskrit texts. Only two publications after 1895 deal with Avestan topics. Together with Richard Pischel he began to work on the Vedas, and their collaboration was subsequently published in the three volume Vedische Studien (Stuttgart: Kohlhammer Verlag, 1889–1901), which - unlike previous translations - avoided a purely linguistic methodology and instead took indigenous tradition into account.
His first work, issued in 1732 (Paris), was a vocabulary of Hebrew roots, "Racines hebraïques sans points-voyelles", compiled after the manner of Lancelot's long famous "Jardin des racines grecques". In 1746 he published his "Prolegomena in Scripturam Sacram" (2 vols., 4to) and a Latin translation of the Psalms, "Psalmorum versio vulgata et versio nova ad hebraicam veritatem facta" (16mo), followed two years later (1748) by a critical edition of the Hebrew Psalter, "Psalmi hebraici mendis quam plurim is expurgati" (Leyden, l6mo). These volumes were but the forerunners of his great work, "Biblia hebraica cum notis criticis et versione latinâ ad notas criticas factâ; accedunt libri græci qui deutero-canonici vocantur in tres classes distributi" (4 vols.
In Europe, Ibn Khaldun was first brought to the attention of the Western world in 1697, when a biography of him appeared in Barthélemy d'Herbelot de Molainville's Bibliothèque Orientale. However, some scholars believe that Ibn Khaldun's work may have first been introduced to Europe via Ibn Arabshah's biography of Tamerlane, translated to Latin, which covers a meeting between Ibn Khaldun and Tamerlane. According to Ibn Arabshah, during this meeting, Ibn Khaldun and Tamerlane discussed the Maghrib in depth, as well as Tamerlane's genealogy and place in history. Ibn Khaldun began gaining more attention from 1806, when Silvestre de Sacy's Chrestomathie Arabe included his biography together with a translation of parts of the Muqaddimah as the Prolegomena.
This culminated in his Prolegomena on a Theory of Design, which Leisegang published in the newspaper design international in 1971 (whose editors were Leisegang himself, Anton Stankowski, and Horst Heiderhoff). In addition to this, he also toyed with prime numbers. Leisegang put his teaching position in Frankfurt on hold in 1972 in order to take up a position as guest lecturer at the University of the Witwatersrand in Johannesburg (South Africa). Here, alongside a relational theory drafted in English, he began plans for a philosophic political paper on "Apartheid and Integration as Moments of a True Political Relationship between Black and White in South Africa" (Letter to Julius Schaaf on July 20, 1972).
At the time of his death, Malone was at work on a new octavo edition of Shakespeare, and he left his material to James Boswell the younger; the result was the edition of 1821 generally known as the Third Variorum edition in twenty-one volumes. Lord Sunderlin (1738–1816), his elder brother and executor, presented the larger part of Malone's book collection, including dramatic varieties, to the Bodleian Library, which subsequently bought many of his manuscript notes and his literary correspondence. The British Museum also owns some of his letters and his annotated copy of Johnson's Dictionary. A memoir of Malone by James Boswell is included in the prolegomena to the edition of 1821.
Recognizing the need to clarify the original treatise, Kant wrote the Prolegomena to any Future Metaphysics in 1783 as a summary of its main views. Shortly thereafter, Kant's friend Johann Friedrich Schultz (1739–1805) (professor of mathematics) published Erläuterungen über des Herrn Professor Kant Critik der reinen Vernunft (Königsberg, 1784), which was a brief but very accurate commentary on Kant's Critique of Pure Reason. Engraving of Immanuel Kant Kant's reputation gradually rose through the latter portion of the 1780s, sparked by a series of important works: the 1784 essay, "Answer to the Question: What is Enlightenment?"; 1785's Groundwork of the Metaphysics of Morals (his first work on moral philosophy); and, from 1786, Metaphysical Foundations of Natural Science.
Gnosticism originated in the late first century CE in nonrabbinical Jewish sects and early Christian sects. In the formation of Christianity, various sectarian groups, labeled "gnostics" by their opponents, emphasised spiritual knowledge (gnosis) of the Divine spark within, over faith (pistis) in the teachings and traditions of the various communities of Christians.The Social World of the First Christians (1995) , essay "Prolegomena to the Study of Ancient Gnosticism" by Bentley Layton Gnosticism presents a distinction between the highest, unknowable God, and the demiurge “creator” of the material universe. The Gnostics considered the most essential part of the process of salvation to be this personal knowledge, in contrast to faith as an outlook in their world view along with faith in the ecclesiastical authority.
Details about the life of Marten van Cleve are scarce. He was born in Antwerp as the son of Willem van Cleve the Elder who had become a master in the Antwerp Guild of Saint Luke in 1518.Frans Jozef Peter Van den Branden, Geschiedenis der Antwerpsche schilderschool, Antwerpen, 1883, p. 294-297 Based on his own declaration in a document dated 2 April 1567 that he was then 40 years of age, it is assumed van Cleve was born in 1526 or 1527.B. Blauensteiner, Marten van Cleve (1526/27–1581). Prolegomena zu einer Neubewertung, in: Jahrbuch des Kunsthistorischen Museums 17/18 (2015/16) Marten's elder brother Hendrick van Cleve III and his younger brother Willem van Cleve the Younger were both painters.
Psychologism in the philosophy of mathematics is the position that mathematical concepts and/or truths are grounded in, derived from or explained by psychological facts (or laws). John Stuart Mill seems to have been an advocate of a type of logical psychologism, as were many 19th- century German logicians such as Sigwart and Erdmann as well as a number of psychologists, past and present: for example, Gustave Le Bon. Psychologism was famously criticized by Frege in his The Foundations of Arithmetic, and many of his works and essays, including his review of Husserl's Philosophy of Arithmetic. Edmund Husserl, in the first volume of his Logical Investigations, called "The Prolegomena of Pure Logic", criticized psychologism thoroughly and sought to distance himself from it.
His second marriage in 1898 was to Dorothy Maud, a daughter of Sir William Bower Forwood, with whom he had a daughter, and a son Jorian Jenks. Jenks wrote a number of books and essays dealing with law, politics and history. He was the principal editor of A Digest of English Civil Law (1905–1917) which led to receipt of an honorary doctorate from Paris. After two further editions in his lifetime (1921 and 1938), the fourth edition (1947), edited in his place by P. H. Winfield, retained Jenks's Prolegomena, with its opening remark that a digest uses the indicative mood rather than the imperative mood of a code, and differs from an encyclopaedia in that it aims at economy of words.
Among the papers found after his death were a life of Cardinal de Bérulle, a treatise on the coming of Elias, a Hebrew grammar, and notes on the theory of Astruc touching the composition of Genesis. His works on Hebrew philology have fallen into oblivion; the deliberate discarding of vocal signs and the unlikely and unwarranted pronunciation adopted foredoomed them to failure. On the other hand, his Latin translation of the Bible is, for the clearness, energy, and polish of the language, deservedly praised; not so, however, all the rules of textual criticism laid down in the "Prolegomena", and the application of these rules in the "Biblia hebraica" marred by too many unnecessary and conjectural corrections of the Masoretic text.
Republican or Early Imperial, Relief of a seated poet (Menander) with masks of New Comedy, 1st century B.C. – early 1st century A.D., Princeton University Art Museum Menander was the son of well-to-do parents; his father Diopeithes is identified by some with the Athenian general and governor of the Thracian Chersonese known from the speech of Demosthenes De Chersoneso. He presumably derived his taste for comic drama from his uncle Alexis.'A Short History of Comedy', Prolegomena De Comoedia, 3 He was the friend, associate, and perhaps pupil of Theophrastus, and was on intimate terms with the Athenian dictator Demetrius of Phalerum.Phaedrus: Fables, 5.1 He also enjoyed the patronage of Ptolemy Soter, the son of Lagus, who invited him to his court.
At the time of its publication, Syntactic Structures presented the state of the art of Zellig Harris's formal model of language analysis which is called transformational generative grammar. It can also be said to present Chomsky's version or Chomsky's theory because there is some original input on a more technical level. The central concepts of the model however follow from Louis Hjelmslev's book Prolegomena to a Theory of Language which was published in 1943 in Danish and followed by an English translation by Francis J. Whitfield in 1953. The book sets up an algebraic tool for linguistic analysis which consists of terminals and inventories of all different types of linguistic units, similarly to terminal and nonterminal symbols in formal grammars.
Rudolf Steiner, Goethean Science, Mercury Press, 1988 , , link During this time he also collaborated in complete editions of the works of Arthur Schopenhauer and the writer Jean Paul and wrote numerous articles for various journals. Rudolf Steiner around 1891/92, etching by Otto Fröhlich In 1891, Steiner received a doctorate in philosophy at the University of Rostock, for his dissertation discussing Fichte's concept of the ego,His thesis title was Die Grundfrage der Erkenntnistheorie mit besonderer Rücksicht auf Fichte's Wissenschaftslehre – Prolegomena zur Verständigung des philosophierenden Bewusstseins mit sich selbst. submitted to Heinrich von Stein, whose Seven Books of Platonism Steiner esteemed. Steiner's dissertation was later published in expanded form as Truth and Knowledge: Prelude to a Philosophy of Freedom, with a dedication to Eduard von Hartmann.
The text is divided according to the (chapters), whose numbers are given at the margin of the text, and their (titles) at the top of the pages. There is also another division according to the smaller Ammonian Sections, whose numbers are given at the margin, with a references to the Eusebian Canons (written below number of section). The conclusions of each section of text are written in geometric shapes. It contains Prolegomena of Cosmas, Epistula ad Carpianum, the Eusebian tables in colours and gold, tables of the (tables of contents) before each Gospel, lectionary markings at the margin for the church's readings, synaxaria (later hand), subscriptions at the end of each Gospel, and 24 pictures (portraits of Evangelists, important biblical stories, etc.).
The term Hexateuch came into scholarly use from the 1870s onwards mainly as the result of work carried out by Abraham Kuenen and Julius Wellhausen. Following the work of Eichhorn, de Wette, Graf, Kuenen, Nöldeke, Colenso and others, in his Prolegomena zur Geschichte Israels Wellhausen proposed that Joshua represented part of the northern Yahwist source (c 950 BC), detached from JE document by the Deuteronomist (c 650-621) and incorporated into the Deuteronomic history, with the books of Judges, Kings, and Samuel. Reasons for this unity, in addition to the presumed presence of the other documentary traditions, are taken from comparisons of the thematic concerns that underlie the narrative surface of the texts. For instance, the Book of Joshua stresses the continuity of leadership from Moses to Joshua.
Although it influenced the course of subsequent German philosophy dramatically, exactly how to interpret this concept was a subject of some debate among 20th century philosophers. Kant first describes it in his Critique of Pure Reason, and distinguished his view from contemporary views of realism and idealism, but philosophers do not agree how sharply Kant differs from each of these positions. Transcendental idealism is associated with formalistic idealism on the basis of passages from Kant's Prolegomena to any Future Metaphysics, although recent research has tended to dispute this identification. Transcendental idealism was also adopted as a label by the subsequent German philosophers Johann Gottlieb Fichte and Friedrich Wilhelm Joseph von Schelling, Arthur Schopenhauer, and in the early 20th century by Edmund Husserl in the novel form of transcendental-phenomenological idealism.
In that sense, Green's position was more radical than that of most other Advanced Liberals, including William Ewart Gladstone. It was in the context of his Liberal Party activities that in 1881, Green gave what became one of his most famous statements of his liberal political philosophy, the "Lecture on Liberal Legislation and Freedom of Contract".Hanover Historical Texts Project At this time, he was also lecturing on religion, epistemology, ethics and political philosophy. Most of his major works were published posthumously, including his lay sermons on Faith and The Witness of God, the essay "On the Different Senses of 'Freedom' as Applied to Will and the Moral Progress of Man", Prolegomena to Ethics, Lectures on the Principles of Political Obligation, and the "Lecture on Liberal Legislation and Freedom of Contract".
However, he took a more conspicuous and personal part in the preparation (with Baptist scholar Horatio Balch Hackett) of the enlarged American edition of Dr. (afterwards Sir) William Smith's Dictionary of the Bible (1867–1870), to which he contributed more than 400 articles, as well as greatly improving the bibliographical completeness of the work. He was an efficient member of the American revision committee for the Revised Version (1881–1885) of the King James Bible, and helped prepare Caspar René Gregory's Prolegomena to the revised Greek New Testament of Constantin von Tischendorf. He was one of the 32 founding members of the Society of Biblical Literature in 1880. His principal single work, representing his scholarly method and conservative conclusions, was The Authorship of the Fourth Gospel: External Evidences (1880; 2nd ed.
Immanuel Kant, in 1783, wrote: "That everywhere space (which is not itself the boundary of another space) has three dimensions and that space in general cannot have more dimensions is based on the proposition that not more than three lines can intersect at right angles in one point. This proposition cannot at all be shown from concepts, but rests immediately on intuition and indeed on pure intuition a priori because it is apodictically (demonstrably) certain."Prolegomena, § 12 "Space has Four Dimensions" is a short story published in 1846 by German philosopher and experimental psychologist Gustav Fechner under the pseudonym "Dr. Mises". The protagonist in the tale is a shadow who is aware of and able to communicate with other shadows, but who is trapped on a two-dimensional surface.
29–30 Thomas Hill Green, an influential liberal philosopher who established in Prolegomena to Ethics (1884) the first major foundations for what later became known as positive liberty and in a few years his ideas became the official policy of the Liberal Party in Britain, precipitating the rise of social liberalism and the modern welfare state Beginning in the late 19th century, a new conception of liberty entered the liberal intellectual arena. This new kind of liberty became known as positive liberty to distinguish it from the prior negative version and it was first developed by British philosopher Thomas Hill Green. Green rejected the idea that humans were driven solely by self-interest, emphasising instead the complex circumstances that are involved in the evolution of our moral character.Adams, pp. 54–55.
Portus corrected and annotated the texts of many Ancient Greek authors, and translated many into Latin, including Aristotle's Rhetoric, the treatises of Hermogenes of Tarsus, Aphthonius and pseudo-Longinus (edition printed by Jean Crespin in 1569), the Syntax of Apollonius Dyscolus, the hymns and letters of Synesius of Cyrene, and the Odes of Gregory of Nazianus. He also produced commentaries on numerous authors: Homer, Pindar, the Greek tragedians (Aeschylus, Sophocles and Euripides), Aristophanes, Thucydides, Xenophon, Demosthenes, Theocritus, Dionysius of Halicarnassus. He provided corrections and additional remarks to the Lexicon of Robert Constantin (Geneva, 1592). Shortly after his death, his son published many further volumes of his work at Lausanne: Commentarii in Pindari Olympia, Pythia, Nemea, Isthmia (1583); six of his treatises entitled In omnes Sophoclis tragœdias prolegomena, Sophoclis et Euripidis collatio, etc.
For almost a century prior to Whybray's book, a scholarly consensus had developed regarding the question of Pentateuchal origins the composition and dates of the first five books of the Old Testament. In the closing decades of the 19th century Julius Wellhausen published Prolegomena zur Geschichte Israels, in which he had set out the definitive version of the historical development of the Hebrew bible. According to this hypothesis, the Pentateuch Genesis, Exodus, Leviticus, Numbers and Deuteronomy was originally four separate documents, retelling the same episodes and stories, but with differing emphases designed to further the theological and political agendas of their authors. Their combination by a Redactor (editor) into a single narrative spread over five books had resulted in many inconsistencies and repetitious stories, which could be analysed through the methodology of source criticism to reconstruct the original documents.
The codex contains the text of the Acts, Catholic epistles, and Pauline epistles on 46 parchment leaves (size ) with numerous lacunae. The text is written in one column per page, 25 lines per page. It contains Prolegomena, tables of the (tables of contents) before each book, numbers of the (chapters) at the margin, the (titles of chapters) at the top, lectionary markings at the margin, incipits, (lessons), subscriptions at the end of each book, and numbers of . ; Contents : Acts 7:33-57; 10:17-40; 18:14-19,9; 20:15-21:1; 23:20-27:34; James 1:1-5:20; 1 Peter 1:1-3:1; 4:4-5:12; 1 John 4:14-5:21; 2 John; 3 John; Jude ; Romans 1:1-4:13; 5:16-16:23; 1 Corinthians 1:1-7:28.
It contains the Epistula ad Carpianum, Eusebian Canon tables, prolegomena to the Gospels, tables of the (tables of contents) are placed before each book, lectionary markings at the margin, incipits, Lectionary books with hagiographies (Synaxarion, Menologion), pictures, and Euthalian Apparatus. Some illuminations were cut out. It has also some other material about synods, about Joseph, epistle of Basil to Gregory of Nyssa. ; Lacunae Luke 16:26-30; 17:5-8; 24:22-24; John 1:1-7:39; 8:31-9:11; 10:10-11:54; 12:36-13:27; Acts 1:1-7:49; 10:19-14:10; 15:15-16:11; 18:1-21:25; 23:18-28:31; James 1:1-3:17; 1 Corinthians 12:11-15:12; 16:13-15; 2 Corinthians 13:4. 5; Galatians [5:16-6:1]; 6:1-18; 2 Timothy 3:10.
The term "dying god" is associated with the works of James Frazer, Jane Ellen Harrison, and their fellow Cambridge Ritualists.Ackerman 2002, 163, lists divine kingship, taboo, and the dying god as "key concepts" of not only Frazer, but Harrison and others of the ritualist school, in contrast to differences among these scholars. At the end of the 19th century, in their The Golden Bough and Prolegomena to the Study of Greek Religion, Frazer and Harrison argued that all myths are echoes of rituals, and that all rituals have as their primordial purpose the manipulation of natural phenomena. The Osiris-bed, where he renews the harvest cycle in Egypt Early in the 20th century, Gerald Massey argued that there are similarities between the Egyptian dying-and-rising god myths and Jesus, but Massey's factual errors often render his works nonsensical.
The last great polyglot is Brian Walton's (London, 1657), which is much less beautiful than Le Jay's but more complete in various ways, including, among other things, the Syriac of Esther and of several apocryphal books for which it is wanting in the Paris Bible, Persian versions of the Pentateuch and Gospels, and the Psalms and New Testament in Ethiopic. Walton was aided by able scholars and used much new manuscript material. His prolegomena and collections of various readings mark an important advance in biblical criticism. It was in connection with this polyglot that Edmund Castell produced his famous Heptaglott Lexicon (two volumes folio, London, 1669), a monument of industry and erudition even when allowance is made for the fact that for the Arabic he had the great manuscript lexicon compiled and left to the University of Cambridge by William Bedwell.
Text in PG 151, 693-716, following the edition of Dositheus in the Τόμος ἀγάπης, Bucharest 1698, Prolegomena, pp. 93–114 The Tome of 1368 brings to an end the series of Palamite councils, with the Greek Church's canonization of Palamas, and with the establishment of the second Sunday of Lent as his feast, confirming once more the triumph of his doctrine in the Greek Church. The doctrine nevertheless met with strong opposition, even during the latter part of the fourteenth century, by authors like John Kyparissiotes and Manuel Kalekas, who continued the earlier critiques of Palamism by men like Gregory Akindynos and Nikephoros Gregoras. Contrary to Byzantine tradition, the reigning emperor, John V Palaiologos, unable to accept the teachings of Palamas, distanced himself from his Church's own theology and eventually abandoned it by making profession in 1369 of the Catholic faith.
The new prominence of Anacharsis was sparked by Jean-Jacques Barthélemy's fanciful Travels of Anacharsis the Younger in Greece (1788), a learned imaginary travel journal, one of the first historical novels, which a modern scholar has called "the encyclopedia of the new cult of the antique" in the late 18th century. It had a high impact on the growth of philhellenism in France: the book went through many editions, was reprinted in the United States and was translated into German and other languages. It later inspired European sympathy for the Greek War of Independence and spawned sequels and imitations throughout the 19th century. In German culture the first phase of philhellenism can be traced in the careers and writings of Johann Joachim Winckelmann, one of the inventors of art history, Friedrich August Wolf, who inaugurated modern Homeric scholarship with his Prolegomena ad Homerum (1795) and the enlightened bureaucrat Wilhelm von Humboldt.
The work claims to have been composed in the 1st century AD, by a certain Hierotheus who was the disciple of Saint Paul and the teacher of Dionysius the Areopagite. But, like the works which pass under the name of Dionysius, it is undoubtedly pseudonymous, and most Syriac writers who mention it attribute it to Stephen. Stephanus Bar Sudhaile, “The Book which is called The Book of the Holy Hierotheos, with extracts from the prolegomena and commentary of Theodosius of Antioch and from the Book of Excerpts and other works of Gregory Bar-Hebraeus.” Ed. and translated by F. S. Marsh, APA-Philo Press, 1927 Arthur Lincoln Frothingham, “Stephen bar Sudaili, The Syrian Mystic and The Book of Hierotheos” Leiden: Brill, 1886 (Reprinted Eugene, OR: Wipf And Stock, 2010) The author of the Book of Hierotheus is sometimes referred to as Pseudo-HierotheusInge, William Ralph.
Yang had an early connection with Daoism in 350 when Wei Huacun's eldest son, Liu Pu (劉璞) gave Yang a manuscript of the Lingbao School Wufu xu (五符序, Prolegomena to the Five Talismans of the Numinous Treasure) (Espessett 2008a: 1147). Although Tao had copies of the Xu's jiapu (家譜, Family Genealogy), he preferred to rely upon the prophetic contents of the revelations themselves; the family records said Xu Mi died in 373, but Tao said 376 when it was predicted that he would enter Shangqing heaven (Strickmann 1977: 42). Unlike Yang's life, we have detailed information about the Xu family in more reliable sources such as the Book of Jin official dynastic history. The Xus had been established in Jurong since 185 CE, when Xu Guang (許光) joined the southward migration during the decline of the Eastern Han dynasty (Strickmann 1977: 6).
The eighteenth-century classicist Friedrich August Wolf was the author of Prolegomena to Homer, one of the first great works of classical philology. Philology is the study of language preserved in written sources; classical philology is thus concerned with understanding any texts from the classical period written in the classical languages of Latin and Greek. The roots of classical philology lie in the Renaissance, as humanist intellectuals attempted to return to the Latin of the classical period, especially of Cicero, and as scholars attempted to produce more accurate editions of ancient texts. Some of the principles of philology still used today were developed during this period, for instance, the observation that if a manuscript could be shown to be a copy of an earlier extant manuscript, then it provides no further evidence of the original text, was made as early as 1489 by Angelo Poliziano.
By contrast with case in most of the rest of the Old Testament, the Amiatinus psalms text is commonly considered an inferior witness of Jerome's Versio juxta Hebraicum; the presence of the 'Columba' series of psalm headings, also found in the Cathach of St. Columba, demonstrates that an Irish psalter must have been its source; but the text differs in many places from the best Irish manuscripts. The New Testament is preceded by the Epistula Hieronymi ad Damasum, Prolegomena to the four Gospels. The Codex Amiatinus qualifies as an illuminated manuscript as it has some decoration including two full-page miniatures, but these show little sign of the usual insular style of Northumbrian art and are clearly copied from Late Antique originals. It contains 1,040 leaves of strong, smooth vellum, fresh-looking today despite their great antiquity, arranged in quires of four sheets, or quaternions.
At Skiron there was a sanctuary dedicated to Demeter/Kore and one to Athena. As a festival of dissolution, the Skira was a festival proverbial for license, in which men played dice games, but a time also of daytime fasting, and of the inversion of the social order, for the bonds of marriage were suspended, as women banded together and left the quarters where they were ordinarily confined, to eat garlic together "according to ancestral custom",Inscriptiones Graeca, noted by Burkert 1983: 145, note 41; see also Jane Ellen Harrison, Prolegomena to the Study of Greek Religion (1903, 3rd ed. 1922:134f). and to sacrifice and feast together, at the expense of the men. The Skira is the setting for Aristophanes' comedy Ecclesiazusae (393 BCE), in which the women seize the opportunity afforded by the festival, to hatch their plot to overthrow male domination.
The Early History of God: Yahweh and Other Deities in Ancient Israel Mark S. Smith, Eerdmans, 2002 (2nd edition), is a book on the history of ancient Israelite religion by Mark S. Smith, Skirball Professor of Bible and Ancient Near Eastern Studies at New York University. The revised 2002 edition contains revisions to the original 1990 edition in light of intervening archaeological finds and studies. The history of the emergence of Judaism and monotheism has been the subject of study since at least the 19th century and Julius Wellhausen's Prolegomena to the History of Israel; in the 20th century a work was William F. Albright's Yahweh and the Gods of Canaan (1968), which insisted on the essential otherness of Yahweh from the Canaanite gods from the very beginning of Israel's history. Smith and others believe that Israel and its religion emerged gradually from a West Semitic and Canaanite background.
In 1816, Bagster moved to 15 Paternoster Row. The first issue of the Biblia Sacra Polyglotta Bagsteriana appeared between 1817 and 1828, four volumes in foolscap octavo and quarto form, containing, besides the prolegomena of Dr. Samuel Lee, the Hebrew Old Testament with points, the Samaritan Pentateuch, the Septuagint Greek version of the Old Testament, the Latin Vulgate, the authorised English version, the Greek Textus Receptus of the New Testament, and the Peshito or ancient Syriac version. An edition was printed of a quarto French, Italian, Spanish, and German Bible, which was destroyed by fire on the premises in March 1822, when only twenty-three copies of the New Testament portion were preserved. A folio edition of the polyglot was published in 1828, repeated in 1831, and subsequently, presenting eight languages at the opening of the volume, and including all the ancient and modern versions above mentioned.
The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles on 248 parchment leaves (size ), with numerous lacunae (James, Philipians-2 Thess., 2 Timothy-Hebrews). The text is written in one column per page, 17 lines per page. It contains Prolegomena, the (chapters), (titles), subscriptions at the end of each book, and . ; Contents Acts 13:48-15:22; 15:29-16:36; 17:4-18:26; 20:16-28:17; 1 Peter 2:20-3:2; 3:17-5:14; 2 Peter 1:1-3.18; 1 John 1:1-3:5; 3:21-5:9; 2 John 8-13; 3 John 1-10; Jude 7-25; Romans 1:1-4:16; 4:24-7:9; 7:18-16:24; 1 Cor 1:1-28; 2:13-8:1; 9:6-14:2; 14:10-16:24; 2 Cor 1:1-13:13; Gal 1:1-10; 2:4-6:18; Eph 1:1-18; 1 Ti 1:14-5:5.
In 1840 he qualified as university lecturer in theology with a dissertation on the recensions of the New Testament text, the main part of which reappeared the following year in the prolegomena to his first edition of the Greek New Testament. His critical apparatus included variant readings from earlier scholars, Elsevier, Georg Christian Knapp, Johann Martin Augustin Scholz, and as recent as Karl Lachmann, whereby his research was emboldened to depart from the received text as used in churches. These early textual studies convinced him of the absolute necessity of new and more exact collations of manuscripts. From October 1840 until January 1843 he was in Paris, busy with the treasures of the Bibliothèque Nationale, eking out his scanty means by making collations for other scholars, and producing for the publisher, Firmin Didot, several editions of the Greek New Testament – one of them exhibiting the form of the text corresponding most closely to the Vulgate.
The text is divided according to the (chapters), whose numbers are given at the margin. It contains prolegomena, tables of the (tables of contents) to Pauline epistles, lectionary markings at the margin (for liturgical use), incipits, (lessons), subscriptions at the end of each book, and numbers of . ; Lacunae Acts 1:1-4:24; 5:2-16; 6:2-7:2; 7:16-8:10; 8:38-9:13; 9:26-39; 10:9-22; 10:43-13:1; 23:32-24:24; 28:23-James 1:5; 3:6-4:16; 2 Peter 3:10-1 John 1:1; 3:13-4:2; Jude 16-25; Romans 14:23 - 15:1.4; 1 Corinthians 3:15-15:23; 2 Corinthians 10: 14-11:19; 13:5-13; Ephesians 1:1-2:14; 5:29-6:24 Colossians 1:24-26; 2:4-7; 2 Thessalonians 1:1-3:5; Hebrews 9:3-10:29 Rev 14:4-14; 21: 12-22:21.
In Religion Defined and Explained, co-written with Peter Byrne, Clarke advocated an elastic definition of religion based on "family resemblance": while religions have "a characteristic set of features", "there will be no single feature or set of features found in each and every example of religion", and "there will be no limits to be set in advance to the kind of characteristic features newly discovered or developing religions might be found to exemplify, nor will there be absolute limits to the additional features such new examples could add to the set". Clarke and Byrne argued that "the various examples of religion will then be related by a network of relationships rather than shared possession of necessary and sufficient conditions for membership of the class." Even so, based on the family resemblance, "one will be able to say of newly found examples whether they are religions or not."Schellenberg, J. L. Prolegomena to a philosophy of religion, Cornell University Press 2005, p.
W. H. Fremantle, "Prolegomena to Jerome", V. Due to the time he spent in Rome among wealthy families belonging to the Roman upper-class, Jerome was frequently commissioned by women who had taken a vow of virginity to write to them in guidance of how to live their life. As a result, he spent a great deal of his life corresponding with these women about certain abstentions and lifestyle practices. These included the clothing she should wear, the interactions she should undertake and how to go about conducting herself during such interactions, and what and how she ate and drank. The letters most frequently reprinted or referred to are of a hortatory nature, such as Ep. 14, Ad Heliodorum de laude vitae solitariae; Ep. 22, Ad Eustochium de custodia virginitatis; Ep. 52, Ad Nepotianum de vita clericorum et monachorum, a sort of epitome of pastoral theology from the ascetic standpoint; Ep. 53, Ad Paulinum de studio scripturarum; Ep. 57, to the same, De institutione monachi; Ep. 70, Ad Magnum de scriptoribus ecclesiasticis; and Ep. 107, Ad Laetam de institutione filiae.
Wolf's speculations were in harmony with the ideas and sentiment of the time, and his historical arguments, especially his long array of testimonies to the work of Peisistratus, were hardly challenged. The effect of Wolf's Prolegomena was so overwhelming, and its determination so decisive, that, although a few protests were made at the time, the true Homeric controversy did not begin until after his death in 1824. The first considerable antagonist of the Wolfian school was Gregor Wilhelm Nitzsch, whose writings cover the years between 1828 and 1862 and deal with every side of the controversy. In the earlier part of his Metetemata (1830), Nitzsch took up the question of written or unwritten literature, on which Wolf's entire argument turned, and showed that the art of writing must be anterior to Peisistratus. In the later part of the same series of discussions (1837), and in his chief work (Die Sagenpoesie der Griechen, 1852), he investigated the structure of the Homeric poems, and their relation to the other epics of the Trojan cycle.
Written in the late 1920s in the USSR, Voloshinov's Marxism and the Philosophy of Language (tr.: Marksizm i Filosofiya Yazyka) attempts to incorporate the field of linguistics into Marxism. The book's main inspiration does not come from previous Marxists, whom Voloshinov saw as largely indifferent towards the study of language.Matejka, L. and Titunik, I.R. (1973), "Translator's Introduction", 1 in Voloshinov, V. (1973) Marxism and the Philosophy of Language, pp.1-6 Harvard University Press, . Voloshinov's theories are instead built on critical engagement with Wilhelm von Humboldt's concept of language as a continuous creative or "generative" process,Voloshinov, V. (1973). Marxism and the Philosophy of Language, 48-49, Harvard University Press, . and with the view of language as a sign-system posited by Ferdinand de Saussure.Voloshinov, V. (1973). Marxism and the Philosophy of Language, 58-61 To some extent, Voloshinov's linguistic thought is also mediated by the analyses of his Soviet contemporary Nicholas Marr.Matejka, L., (1973). "On the First Russian Prolegomena to Semiotics", 173 in Voloshinov, V. Marxism and the Philosophy of Language, pp.161-174.
The codex contains the text of Acts of the Apostles, Pauline epistles on 243 parchment leaves (size ) with numerous lacunae. Written in one column per page, 22 lines per page. It contains Prolegomena, tables of the are given before every book, lectionary markings, (lessons), subscriptions at the end of each book, and numbers of . The order of books: Acts, Pauline epistles (Philemon, Hebrews), Catholic epistles. ; Lacunae Acts 1:1-21:20 (Acts 5:38-6:7; 7:6-16; 7:32-10:25 are supplied in a later hand); Acts 28:23-31; Romans 1:1-2:25; 10:17-14:22; 1 Corinthians 6:19-7:12; 8:8-9:19; Ephesians 4:14-25; Philippians 1:6-4:23; Colossians; 1 Thessalonians 1:1-4:1; 5:26-28; 2 Thessalonians 1:1-10; 2 Timothy 2:5-19; Titus 3:2-15; Philemon; James 2:23-3:8; 4:2-14; 5:20-end; 1 John 2:11-3:3; 3:24-5:14; 2 John 11-15; Jude.
The book was finished in 1981, but was rejected by seven major New York publishers before being released by Yale University Press in 1990. Paglia credits editor Ellen Graham with securing Yale's decision to publish the book. Sexual Personae's original preface was removed at the Yale editors' suggestion because of the book's extreme length, but was later published in Paglia's essay collection Sex, Art, and American Culture (1992). Paglia describes Sexual Personae's method as psychoanalytic and acknowledges a debt to Sigmund Freud and Carl Jung. Her other major influences were Sir James George Frazer's The Golden Bough (1890), Jane Harrison's Prolegomena to the Study of Greek Religion (1903), Oswald Spengler's The Decline of the West (1918), D. H. Lawrence's Women in Love (1920), Sándor Ferenczi's Thalassa (1924), the works of literary critics G. Wilson Knight and Harold Bloom, Erich Neumann's The Great Mother (1955) and The Origins and History of Consciousness (1949), Kenneth Clark's The Nude (1956), Gaston Bachelard's The Poetics of Space (1958), Norman O. Brown's Life Against Death (1959) and Love's Body (1966), and Leslie Fiedler's Love and Death in the American Novel (1960).
Title page of Varia Historia, from the 1668 edition by Tanaquil Faber Various History (, ')--for the most part preserved only in an abridged form--is Aelian's other well-known work, a miscellany of anecdotes and biographical sketches, lists, pithy maxims, and descriptions of natural wonders and strange local customs, in 14 books, with many surprises for the cultural historian and the mythographer, anecdotes about the famous Greek philosophers, poets, historians, and playwrights and myths instructively retold. The emphasis is on various moralizing tales about heroes and rulers, athletes and wise men; reports about food and drink, different styles in dress or lovers, local habits in giving gifts or entertainments, or in religious beliefs and death customs; and comments on Greek painting. Aelian gives an account of fly fishing, using lures of red wool and feathers, of lacquerwork, serpent worship -- Essentially the Various History is a Classical "magazine" in the original senses of that word. He is not perfectly trustworthy in details, and his agenda was heavily influenced by Stoic opinions, perhaps so that his readers will not feel guilty, but Jane Ellen Harrison found survivals of archaic rites mentioned by Aelian very illuminating in her Prolegomena to the Study of Greek Religion (1903, 1922).

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