scholarly journals Isaiah of Serra: a Serbian writer and translator from the 14th century

2020 ◽  
pp. 33-36
Author(s):  
Lidia K. Gavryushina ◽  
Keyword(s):  
Historical Evidence ◽  
14Th Century ◽  
Dionysius The Areopagite ◽  
Original Essay ◽  
Pseudo Dionysius

The article deals with Isaiah, the Serbian Athonite monk from the 14th century, translator of the corpus of theological works by Pseudo-Dionysius the Areopagite (5th century) from Greek into Slavic. In 1349, he apparently became Abbot of the Panteleimon monastery on the Mount Athos. He was close to the Serbian rulers and sometimes acted on their behalf as a diplomat. In 1375, he was able to assist the Serbian Church in reconciling it with the Patriarchate of Constantinople. Isaiah was also the author of a brief original essay The Story of the destruction of Macedonia by the Turks . It is found in the preface to the translation of Areopagitums and is the only piece of literary and historical evidence of the battle of the Serbs with the Turks on the Maritsa river in 1371.

Three Ways to Imitate Paul in Late Antiquity: Ekstasis, Ekphrasis, Epektasis

2021 ◽  
Vol 114 (1) ◽  
pp. 96-117
Author(s):  
Michael Motia
Keyword(s):  
Late Antiquity ◽  
Meaning Making ◽  
Gregory Of Nyssa ◽  
Dionysius The Areopagite ◽  
John Chrysostom ◽  
Heaven And Earth ◽  
Pseudo Dionysius ◽  
Scholarly Attention

AbstractRobert Orsi’s argument that religion, more than a system of “meaning making,” is a “network of relationships between heaven and earth” helps us understand what is at stake in imitation for early Christians. The question for Orsi is not, “What does it mean to imitate Paul?” as much as it is, “In what kind of relationship is one engaged when one imitates Paul?” Christians argue over both what to imitate (Who is Paul?) and how to imitate (How should Christians relate to Paul in order to be like him or to render him present?). The what has received lots of scholarly attention; this paper focuses on the how. I compare the range of possibilities of how to imitate Paul by focusing on three influential accounts of mimesis: Pseudo-Dionysius the Areopagite (ekstasis), John Chrysostom (ekphrasis), and Gregory of Nyssa (epektasis).

Old Burmese weights were not opium weights. They were weights. What else do we know about them? | ရှေးဟောင်းမြန်မာ့အလေးများသည် ဘိန်းချိန်သည့်အလေးများမဟုတ်ပါ၊ အချနိ ်အတွယ်အလေးများသာ ဖြစ်သည်။ ယင်းတို့အကြောင်း ဘာတွေများ သိရပါသနည်း။

2021 ◽  
Author(s):  
Bob Hudson ◽  
Keyword(s):  
Historical Data ◽  
Southeast Asian ◽  
16Th Century ◽  
The Internet ◽  
Historical Evidence ◽  
14Th Century ◽  
Weights And Measures ◽  
Facebook Pages

Bronze weights from Myanmar (old Burma) are popularly but incorrectly identified as “opium weights”. This paper examines the historical evidence for a system of weights and measures in old Burma going back to the 11th to 14th century Bagan period. It also examines the challenge to Southeast Asian archaeology, history and museology posed by the popular “Angel Weights” website and Facebook pages, which claim that a hoard of bronzes and associated documentation kept in a so-far undisclosed location represents a hitherto unknown collection of weights that date back to the Bagan and 14th to 16th century First Ava periods. This (so far) private curatorship of alleged historical data presents a dilemma: how does an academic deal with data that is available only on the internet, presented only from the viewpoint of its owners? မြန်မာပြည် (ယခင်ဗမာပြည်)မှ ကြေးရုပ်အလေးများကို လူသိများလှသော်လည်း ဘိန်းချိန် အလေးများဟူ၍ လွဲမှားစွာ ဖွင့်ဆိုလေ့ရှိသည်။ ယခုစာတမ်းမှာ အေဒီ(၁၁)ရာစုမှ (၁၄)ရာစု ရှေးခေတ် မြန်မာပြည် ပုဂံခေတ်ကာလတွင် သုံးစွဲခဲ့သော အလေးချိန်စနစ်တစ်ခုအတွက် သမိုင်းဆိုင်ရာ အထောက်အထားများကို လေ့လာရှာဖွေရန်ဖြစ်သည်။ အလားတူပင် အရှေ့တောင်အာရှ ရှေးဟောင်း သုတေသန၊ သမိုင်းနှင့် ပြတိုက်ဆိုင်ရာ ကြေးထည်ပစ္စည်းများနှင့် ဆက်စပ်အထောက်အထားများကို ယင်းတို့၏ မူရင်းနေရာ အတိအကျ မသိရှိဘဲ ပုဂံခေတ်မှ အေဒီ(၁၄_၁၆) ရာစု အင်းဝခေတ်တို့နှင့် သက်ဆိုင်သည့် ကြေးထည်ပစ္စည်းနှင့် အလေးများဟူ၍ “နတ်ရုပ်အလေးများ” ကွန်ယက်နှင့် ဖေ့စ်ဘုတ် လူမှုကွန်ယက်စာမျက်နှာများတွင် လူသိထင်ရှားဖော်ပြ ထားခြင်းတို့အပေါ် စောဒကတက်စရာရှိသည် များကို စစ်ဆေးလေ့လာသွားရန်လည်းဖြစ်သည်။ ဤသို့ (ဖော်ပြထားသည့်) ကိုယ်ပိုင်ပြသမှု များမှ သမိုင်းဆိုင်ရာ အချက်အလက် များကို လိုသလို သုံးစွဲနေမှုများသည်-“ပစ္စည်းပိုင်ရှင်တို့၏ အထင် အမြင်ဖြင့်သာ ဖော်ပြထားသည့် အင်တာနက် တွင်သာရနိုင်သော အချက်အလက်များနှင့် ပညာရပ်ဆိုင်ရာ လေ့လာမှုတို့မည်ကဲ့သို့ ဆက်စပ်နိုင်ကြ မည်နည်း”ဟူသော အကြပ်အတည်းတစ်ခုကိုလည်း ဖော်ပြ လျက်ရှိသည်။

Pseudo-Dionysius the Areopagite

2011 ◽  
pp. 1087-1089
Author(s):  
Simo Knuuttila ◽  
David Piché ◽  
Pieter De Leemans ◽  
Stephen F. Brown ◽  
Fabrizio Amerini ◽  
...  
Keyword(s):  
Dionysius The Areopagite ◽  
Pseudo Dionysius

“Remaining” as the Natural Expression of the Ontological Monism in Proclus and Pseudodionysius the Areopagite

2019 ◽  
Vol 43 (3) ◽  
pp. 2-19
Author(s):  
Christos Ath. Terezis ◽  
Keyword(s):  
Production Process ◽  
Comparative Investigation ◽  
The State ◽  
Middle Phase ◽  
Dionysius The Areopagite ◽  
The One ◽  
Natural Expression ◽  
Pseudo Dionysius

This study is a comparative investigation of Proclus’ and Pseudo-Dionysius the Areopagite’s positions about “remaining” as demonstrative of the ontological monism. Focusing the attention, first of all, to the Neoplatonist philosopher, who represents polytheism, it comes that “remaining” indicates the state of standstill and unchangeability of those beings which are able to function as productive principles. Thus, a transcendental and a productive plane are identified, a parameter which combines the apophatic with the affirmative approaches. The theory about “unparticipated-participated-participating” brings to the light a middle phase between “remaining” and “procession”, in order the relation “one-multitude” to develop. In Pseudo-Dionysius the Areopagite, “remaining” appears in two planes: a) the transcendent One, which does not take part in the production process, b) the One which includes all the beings in the form of archetypical reasons. Note that this is not an eternal co-existence or an ontological identification of the beings with the One’s substance or a transition from the first One to the second, as Proclus suggests. Pseudo-Dionysius just describes the providential function of the One, which is manifested owing to its goodness. In conclusion, the main difference between the two thinkers is how they conceive the notion of “metaphysical multitude”: in Proclus, it indicates a hierarchy of beings, while, in Pseudo-Dionysius, it expresses the inner richness of the unity. In both the worldviews though, the ontological prospect which is formed is actually an optimistic one.

Pseudo-Dionysius the Areopagite

1962 ◽  
Vol 40 (1) ◽  
pp. 55-59
Author(s):  
Kevin F. Doherty ◽  
Keyword(s):  
Dionysius The Areopagite ◽  
Pseudo Dionysius

scholarly journals Medytacyjny charakter Nabożnych westchnień Mikołaja Mieleszki

2016 ◽  
pp. 325-349
Author(s):  
Katarzyna Kaczor-Scheitler
Keyword(s):  
Spiritual Transformation ◽  
Dionysius The Areopagite ◽  
Ignatius Of Loyola ◽  
Pseudo Dionysius

The article points to a relationship between Mikołaj Mieleszko’s Nabożne westchnienia and meditations, and shows the meditative character of the baroque emblematic works. It also presents the division of the work into three books introduced by Mieleszko, which can be referred to the model of a three-stage mystical way to God (via purgativa, via illuminativa, via unitiva), used by St. Ignatius of Loyola (but knowing by Pseudo-Dionysius The Areopagite and fully expressed by St. Bonaventure). Moreover, it discusses the participation of human faculties in the emblems: memory, intellect, will, imagination, and feelings, which are so important for the act of meditation. Above all, emphasis is put on the goal of the reflections presented by Mieleszko in the subscriptio; they were supposed to touch the soul and convince one to a spiritual transformation. They were, therefore, just like meditations, a way of achieving inner growth.

scholarly journals Being Alive, Living a Life. The Unity of the Concept of Life in Pseudo-Dionysius the Areopagite

Verbum Vitae ◽  
2021 ◽  
Vol 39 (3) ◽  
pp. 1007-1024
Author(s):  
Tomasz Stępień
Keyword(s):  
Main Principle ◽  
Dionysius The Areopagite ◽  
The Times ◽  
The One ◽  
Ontological Sense ◽  
Pseudo Dionysius ◽  
The Universe ◽  
The Trinity ◽  
Platonic Tradition

The writings of Corpus Dionysiacum present a concept of life which is different from the one that we profess nowadays. Its view is backed up mainly by the Platonic tradition, which since the times of Plato has tended to see life as an intellectual principle. Therefore, in the Neoplatonic system we can find the conviction that life, in its fullest sense, is intellectual and at its peak is a vision of the One. In the system of Proclus, life, apart from being a principle, is also a god and the main principle of the whole world of intellectual and intellective gods. Pseudo-Dionysius in his writings exploits the concept of the unparticipable and participable principle, and since God is for him Trinity completely beyond participation and knowledge, the divine names play the role of participable henads. However, for Dionysius, names are neither hypostases nor living gods, which is clearly visible in case of the name of Life. All things participate in the name of life and in this name God is the only principle of life in the universe. However, life is not a property to own, but rather a constant struggle to approach the Trinity. Therefore, by committing a sin, an angel or a man loses life, which in the case of a man can be regained through sacramental activity. An analysis of the thoughts of Pseudo-Dionysius reveals a conception of life which is unified contrary to its shattered modern understanding. While biological, mental, moral lives fundamentally differ for us, for Dionysius those are merely aspects of the same thing, and therefore in his view life can be lost and regained not only in the metaphorical, but also the ontological sense.

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