Chinese Classical Tales of the Supernatural and the Fantastic: Selections from the Third to the Tenth Century

AbstractThe paper is conceptually divided into four parts. In the first part the widely held view that ancient Hinduism was not a missionary religion is presented. (The term ancient is employed to characterize the period in the history of Hinduism extending from fifth century B.C.E. to the tenth century. The term 'missionary religion' is used to designate a religion which places its followers under an obligation to missionize.) In the second part the conception of conversion in the context of ancient Hinduism is clarified and it is explained how this conception differs from the notion of conversion as found in Christianity. In the third part the view that ancient Hinduism was not a missionary religion is challenged by presenting textual evidence that ancient Hinduism was in fact a missionary religion, inasmuch as it placed a well-defined segment of its members under an obligation to undertake missionary activity. Such historical material as serves to confirm the textual evidence is then presented in the fourth part.

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Forms of the Fantastic: Selected Essays from the Third International Conference on the Fantastic in Literature and Film ed. by Jan Hokenson, Howard Pearce

L Esprit Créateur ◽

10.1353/esp.1988.0013 ◽

1988 ◽

Vol 28 (3) ◽

pp. 90-91

Author(s):

Robert Steele

Keyword(s):

International Conference ◽

The Third ◽

The Fantastic ◽

Literature And Film

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Occasionalism

10.1093/oxfordhb/9780199696703.013.39 ◽

2016 ◽

Author(s):

Ulrich Rudolph

Keyword(s):

Eleventh Century ◽

Causal Effect ◽

Tenth Century ◽

Islamic Philosophy ◽

Absolute Power ◽

The Third ◽

Islamic Tradition ◽

The World

This chapter charts the development of the theory of occasionalism within the Islamic tradition until the fifth/eleventh century. Occasionalism emphasizes God’s absolute power by negating natural causality and attributing every causal effect in the world immediately to Him. It is often assumed to be a distinctive, if not exclusive, feature of Sunnīkalāmas opposed to Muʿtazilism, Shīʿism, and Islamic philosophy. The chapter begins with the question of how the foundations of the occasionalist theory were prepared in the evolving Muʿtazilī discussions of the third/ninth and early fourth/tenth century. It then considers the role of Abū l-Ḥasan al-Ashʿarī in the completion and final formulation of the theory before turning to later developments originating with some Ashʿarī theologians of the late fourth/tenth and the fifth/eleventh century. It also looks at the seventeenth chapter ofTahāfut al-falāsifa, in which Abū Ḥāmid al-Ghazālī (d. 505/1111) discusses occasionalism and the problematic of causality.

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Desire and the Fantastic in the Decameron: The Third Day

Italica ◽

10.2307/479985 ◽

1993 ◽

Vol 70 (1) ◽

pp. 1 ◽

Cited By ~ 3

Author(s):

Marga Cottino-Jones

Keyword(s):

The Third ◽

The Fantastic

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The Date of the Kapara Period at Gozan (Tell Halaf)

Anatolian Studies ◽

10.2307/3642402 ◽

1956 ◽

Vol 6 ◽

pp. 75-85 ◽

Cited By ~ 5

Author(s):

W. F. Albright

Keyword(s):

Ninth Century ◽

Tenth Century ◽

Present Writer ◽

Official Publication ◽

The Third ◽

The Past ◽

Upper Limit ◽

Third Millennium

Ever since the discovery of the Palace of Kapara by Max von Oppenheim in 1911, there has been a debate—often acrimonious—with respect to its date. As late as 1934 there was a variation of some two millennia among active discussants. With the death of Ernst Herzfeld, who stood out until the end for a date in the third millennium, the debate seems to have closed, at least for the time being. In 1954 the late H. Frankfort came out explicitly for a date during the ninth century, preferably in its second half, for the age of Kapara. The same date, though with a higher upper limit, was maintained by A. Moortgat in the official publication of the sculpture of Gozan which appeared the following year. K. Galling had all along favoured such a dating, which he now espouses without reservation. The present writer has also maintained a date between 1100 and 900, concentrating for the past fifteen years on the tenth century.

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