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Статті в журналах з теми "Commentario"

Автор: Grafiati

Опубліковано: 11 березня 2023

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1

Abbamonte, Giancarlo. "La terra di mezzo del commentario umanistico ai testi classici." AION (filol.) Annali dell’Università degli Studi di Napoli “L’Orientale” 40, no. 1 (December 20, 2018): 156–96. http://dx.doi.org/10.1163/17246172-40010009.

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Abstract Scholars have lengthy debated on the originality of the humanistic commentary on the classical authors with respect to the medieval commentaries on the same authors. If the question can be regarded as still open for the works written in the first half of the 15th century, the birth of the printing determined a dramatic change in the contents and the form of the commentaries. From the point of view of the content the humanists are much more interested in the different readings transmitted by the manuscripts, whilst the printing allows both to have different layouts of the commentaries and to insert new tools as indexes and page numbers for consulting them. The present paper will present the new aspects of the printed commentaries and will try to explain the reasons which produced each change.

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2

Nakonieczny, Rafał. "Terminy: to soma, he sarks w komentarzu Dydyma Aleksandryjskiego do Księgi Rodzaju." Vox Patrum 38 (December 31, 2000): 223–35. http://dx.doi.org/10.31743/vp.7243.

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3

Laneri, Maria Teresa. "Sull'autore del commentario In Rhetorica Ciceronis ad Herennium (Venezia 1490): Girolamo Capiduro pseudonimo di Giorgio Valla?" Rhetorica 37, no. 3 (2019): 265–85. http://dx.doi.org/10.1525/rh.2019.37.3.265.

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Nel 1490 fu pubblicato a Venezia, sotto il nome di un ignoto Girolamo Capiduro, un In Rhetorica ad Herennium commentarium che godette di un notevole successo e di numerose ristampe. Attraverso l'analisi del testo, si intende dimostrare come esso sia in realtà il recupero di un commentario di Giorgio Valla, composto al tempo in cui questi insegnava Retorica a Pavia. Girolamo Capiduro è dunque uno pseudonimo che l'umanista Giorgio Valla, allora insegnante di Retorica presso la Scuola veneziana di San Marco, usò per la stampa della sua opera giovanile; opera con la quale egli tentò di rispondere a quella corrente di pensiero che proprio in quegli anni aveva iniziato a mettere in dubbio la paternità ciceroniana del trattato.

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4

Grossi, Vittorino. "Teodoreto di Cirro, Commentario alla lettera ai Romani." Augustinianum 38, no. 2 (1998): 508–9. http://dx.doi.org/10.5840/agstm199838227.

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5

Wesoły, Marian. "New Approaches to the Book Alpha Meizon of Aristotle’s Metaphysics and to its Unique Neoplatonic Commentary by Asclepius of Tralles." Peitho. Examina Antiqua, no. 1(4) (June 3, 2014): 307–10. http://dx.doi.org/10.14746/pea.2013.1.18.

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Анотація:

R. Loredana Cardullo (a cura di), Il libro Alpha della Metafisica di Aristotele tra storiografia e teoria, Catania 2009, pp. 294.R. Loredana Cardullo, A sclepio di Tralle. Commentario al libro Alpha Meizon (A) della Metafisica di Aristotele. Intoduzione, testo greco, traduzione e note di commento, Acireale-Roma 2012, pp. 512.Paris 2012, pp. 164.

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6

Turek, Waldemar. "Niektóre wskazania egzegetyczne w "Komentarzu do Ewangelii św. Mateusza" św. Hilarego z Poitiers." Vox Patrum 44 (March 30, 2003): 85–97. http://dx.doi.org/10.31743/vp.8068.

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L'esegesi proposta da Ilario di Poitiers nei suo Commentario a Matteo, scritto prima del soggiorno in Oriente, tende a scoprire soprattutto il senso spirituale dei testo biblico, pur apprezzando il ruolo e l’importanza della interpretazione letterale. Iiario e convinto che tutti e due i sensi si compietino a vicenda, tutti e due costituiscano un'unica parola di Dio.

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7

Larcher, Pierre. "Al-Fawāʾid al-ḍiyāʾiyya fī šarḥ al-Kāfiya de Ǧāmī ou quand un poète se fait grammairien pour son fils". Arabica 64, № 2 (13 червня 2017): 237–48. http://dx.doi.org/10.1163/15700585-12341448.

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This note presents the commentary on Ibn al-Ḥāǧib’s (d. 646/1249) Kāfiya written by the Persian mystic poet Ǧāmī (d. 896/1492) for his son Ḍiyāʾ al-Dīn. It is mainly inspired by two other commentaries on the Kāfiya, Ibn al-Ḥāǧib’s own commentary and Raḍī l-Dīn al-Astarābāḏī’s (d. 688/1289) commentary, as well as it is inspired by the Ḥāšiya on this latter written by al-sayyid al-šarīf al-Ǧurǧānī (d. 816/1413). This note also provides information on new editions of these two commentaries. Cette note présente le commentaire de la Kāfiya d’Ibn al-Ḥāǧib (m. 646/1249) écrit par le poète mystique persan Ǧāmī (m. 896/1492) pour son fils Ḍiyāʾ al-Dīn. Il s’inspire principalement de deux autres commentaires de la Kāfiya, le propre commentaire d’Ibn al-Ḥāǧib et celui de Raḍī l-Dīn al-Astarābāḏī (m. 688/1289), ainsi que de la Ḥāšiya à ce commentaire d’al-sayyid al-šarīf al-Ǧurǧānī (m. 816/1413). La présente note apporte des informations sur de nouvelles éditions de ces deux commentaires. This article is in French.

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8

Sirignano, Rosanna. "La grammatica araba: scienza sacra e chiave per l’esegesi coranica." Doctor Virtualis, no. 17 (May 14, 2022): 237–59. http://dx.doi.org/10.54103/2035-7362/17857.

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In questo articolo rifletto sulla nascita della grammatica araba e il suo sviluppo come fonte dell’esegesi coranica dall’VIII al XIV secolo. Il legame tra esegesi e grammatica è stato oggetto di diversi studi che esaminano le origini delle categorie grammaticali. Sebbene non ci sia evidenza di uno spiccato interesse per la grammatica da parte degli esegeti coranici, essi hanno comunque dovuto adoperarla per spiegare i significati del testo sacro. In particolare, nei commentari classici è data particolare attenzione alla lessicografia e meno alla struttura grammaticale. A ogni modo, in alcuni passaggi, anche se sporadici, le categorie grammaticali stesse fungono da spiegazione, essendo portatrici di significati. Questo si evince dalla letteratura sufi dove le terminologie della grammatica araba sono simboli delle stazioni dell’anima nel cammino spirituale, come nella Grammatica dei cuori di al-Qushayrī. In questo articolo, analizzo il ruolo della grammatica nelle Scienze Coraniche secondo il teologo al-Ghazālī e dopo una panoramica della storia della disciplina nel periodo classico della storia islamica, e evidenzio il modo in cui le terminologie grammaticali servono per la comprensione profonda del significato nella Sūra al-Fātiha nel commentario sunnita di Ibn Kathīr. In this article I reflect on the emergence of Arabic grammar and its development as a source for Qur’ān exegesis from VIII to XIV century. The connection between exegesis and grammar has been the subject of several studies examining the origin of grammatical categories. Although there is no evidence of a clear interest for grammar by Qur’ān exegetes, they necessarily used it to explain the meanings of the sacred text. In particular, in the classical commentaries there is a particular attention to lexicography and less to the grammatical structure. However, in some passages, even if sporadic, the grammatical categories themselves perform an explanatory function, being bearers of meanings. This is manifest in Sufi literature where Arabic grammar terminologies are symbols of the stations of souls in the spiritual path, like in the Grammar of the heart by al-Qushayrī. In this article, I analyse the status of grammar in Quranic Sciences according to the theologian al-Ghazālī and after an overview on the history of the discipline in the classical period of Islamic History, and I highlight the way grammar terminologies serve as a key to understand profound meaning in sura al-Fātiha in Ibn Kathīr’s sunni commentary.

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9

Marcilla, J. "Dialettica e Veritá. Commentario filosofico al «Pannenide» di Platone; Maurizio Migliori." Mayéutica 18, no. 46 (1992): 450–51. http://dx.doi.org/10.5840/mayeutica1992184629.

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10

Kraus, Manfred. "Critica dell’apparente e critica apparente. Simplicio interprete di Parmenide nel Commentario al de Caelo di Aristotele, Saggio introduttivo, raccolta dei testi, traduzione e commentario (Symbolon 44)." Elenchos 41, no. 1 (November 25, 2020): 201–7. http://dx.doi.org/10.1515/elen-2020-0011.

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11

FRANGENBERG, THOMAS. "EGNATIO DANTI'S OPTICS. CINQUECENTO ARISTOTELIANISM AND THE MEDIEVAL TRADITION." Nuncius 3, no. 1 (1988): 3–38. http://dx.doi.org/10.1163/182539188x00014.

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Abstract<title> RIASSUNTO </title>Il presente articolo riguarda le fonti della teoria ottica presente nelle edizioni della Prospettiva di Euclide (1573) e de Le Due Regole della Prospettiva Pratica del Vignola (1583), curate da Egnazio Danti (1536-1586). Danti si basa ampiamente su un commentario aristotelico del tempo. Accetta in misura molto limitata l'ottica medievale e rifiuta alcuni concetti fondamentali della teoria medievale della visione. Questo saggio dimostra in maniera esemplare l'influenza dell'aristotelismo nel XVI secolo ed è, insieme, un tentativo di ulteriore conferma delle analisi compiute da Charles B. Schmitt sul ruolo di Aristotele nel pensiero del Cinquecento.

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12

Donati, Andrea. "Hieronymi Epistula XLVI: Paulae et Eustochiae ad Marcellam - de locis sanctis. Commentario." Vox Patrum 44 (March 30, 2003): 235–58. http://dx.doi.org/10.31743/vp.8077.

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13

Estrada, Bernardo. "La fiducia nella Provvidenza. Commentario di san Bonaventura a Lc 12,13-34." Teologia w Polsce 9, no. 1 (March 27, 2020): 5–16. http://dx.doi.org/10.31743/twp.2015.9.1.01.

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Nel lavoro esegetico attorno a Lc 12 il Dottore Serafi co fa un’analisi dettagliata del contenuto e determina le due parti fondamentali di 12,1-34. La sua esegesi dei singoli passi è in concordanza con il senso del testo, e le sue osservazioni ermeneutiche, dal punto di vista teologico, filosofico e pratico, sono apprezzabili. Seguendo un metodo collaudato già dai tempi di Agostino, che poi si affermò nella scuola dei Vittorini, è frequente vedere nella sua interpretazione delle citazioni incrociate, in modo da rinforzare il ragionamento mediante testi biblici con un contenuto analogo. Quando si prende fra le mani un testo di un grande teologo come Bonaventura, non si può non ammirare la sua acutezza, il ragionamento logicamente svolto, le conclusioni e i consigli che ne ricava. Il contatto con la sua interpretazione è sempre illuminante.

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14

Balla, Peter. "Revelation: An Introduction and Commentary." European Journal of Theology 29, no. 1 (December 1, 2020): 82–83. http://dx.doi.org/10.5117/ejt2020.1.013.ball.

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RÉSUMÉIan Paul a rédigé un excellent commentaire sur l’Apocalypse, bien argumenté, pour la série renouvelée des commentaires Tyndale du Nouveau Testament. L’introduction détaillée traite des diverses approches d’interprétation du livre et aborde les principales questions d’introduction. Le commentaire par péricopes s’organise en trois points : le contexte, le commentaire et la théologie. Il considère que l’Apocalypse présente un genre littéraire mélangé : c’est une apocalypse, une lettre et un écrit prophétique. Il aide les chrétiens à vivre, affermis par l’espérance future, dans leur époque contemporaine.ZUSAMMENFASSUNGIan Paul schrieb einen wohl begründeten, hervorragenden Kommentar zum Buch der Offenbarung in der Reihe der revidierten Tyndale New Testament Commentaries. In einer detaillierten Einleitung erörtert er Ansätze zur Offenbarung und die damit verbundenen grundlegenden Einleitungsfragen. Der Kommentar zu den einzelnen Perikopen ist jeweils in drei Überschriften mit den dazugehörigen Abschnitten eingeteilt: Kontext, Erläuterung und Theologie. Die Offenbarung ist genreübergreifend: Apokalypse, Brief und Prophetie. Dieses Buch hilft Christen, in ihrer eigenen Zeit und Welt zu leben und dabei in ihrer Hoffnung auf die Zukunft gestärkt zu werden.SUMMARYIan Paul has written a well-argued, excellent commentary on Revelation in the series of revised Tyndale New Testament Commentaries. In a detailed Introduction he discusses the questions of approaches to Revelation and its major introductory matters. The commentary on the pericopes is arranged under three headings: context, comment and theology. Revelation has a mixed genre: apocalypse, letter and prophecy. The book helps Christians to live in their own present time strengthened by hope for the future.

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15

Smith, A. Mark. "THE LATIN SOURCE OF THE FOURTEENTH-CENTURY ITALIAN TRANSLATION OF ALHACEN'S DE ASPECTIBUS (VAT. LAT. 4595)." Arabic Sciences and Philosophy 11, no. 1 (March 2001): 27–43. http://dx.doi.org/10.1017/s0957423901001035.

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That the medieval Latin version of Ibn al-Haytham's Kitāb al-Manā[zdotu]ir was translated into Italian in the fourteenth century has been known for well over a century. Recent studies have shown that this translation, which is contained in Vat. Lat. 4595, was instrumental in the composition of Lorenzo Ghiberti's Commentario terzo on art. Some eight years ago, the author of the present article tentatively identified the actual manuscript-source of that translation as MS Royal 12.G.7, which is currently held in the British Library. This study establishes beyond reasonable doubt that his tentative identification was correct: MS Royal 12.G.7 is indeed the Latin source for the Italian translation in Vat. Lat. 4595.

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16

Donati, Andrea. "Hieronymi Epistula XLVI: Paulae et Eustochiae ad Marcellam - de locis sanctis. Commentario II." Vox Patrum 46 (July 15, 2004): 469–87. http://dx.doi.org/10.31743/vp.6852.

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17

Rodríguez, Joel Varela. "Ancora sull’origine del prologo al commentario sul Cantico dei Cantici di Gregorio d’Elvira." Revue Bénédictine 130, no. 1 (June 2020): 10–24. http://dx.doi.org/10.1484/j.rb.5.120200.

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18

Balla, Peter. "Revelation: An Introduction and Commentary." European Journal of Theology 29, no. 1 (December 1, 2020): 82–83. http://dx.doi.org/10.5117/ejt2020.1.013.ball.

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RÉSUMÉ Ian Paul a rédigé un excellent commentaire sur l’Apocalypse, bien argumenté, pour la série renouvelée des commentaires Tyndale du Nouveau Testament. L’introduction détaillée traite des diverses approches d’interprétation du livre et aborde les principales questions d’introduction. Le commentaire par péricopes s’organise en trois points : le contexte, le commentaire et la théologie. Il considère que l’Apocalypse présente un genre littéraire mélangé : c’est une apocalypse, une lettre et un écrit prophétique. Il aide les chrétiens à vivre, affermis par l’espérance future, dans leur époque contemporaine. ZUSAMMENFASSUNG Ian Paul schrieb einen wohl begründeten, hervorragenden Kommentar zum Buch der Offenbarung in der Reihe der revidierten Tyndale New Testament Commentaries. In einer detaillierten Einleitung erörtert er Ansätze zur Offenbarung und die damit verbundenen grundlegenden Einleitungsfragen. Der Kommentar zu den einzelnen Perikopen ist jeweils in drei Überschriften mit den dazugehörigen Abschnitten eingeteilt: Kontext, Erläuterung und Theologie. Die Offenbarung ist genreübergreifend: Apokalypse, Brief und Prophetie. Dieses Buch hilft Christen, in ihrer eigenen Zeit und Welt zu leben und dabei in ihrer Hoffnung auf die Zukunft gestärkt zu werden. SUMMARY Ian Paul has written a well-argued, excellent commentary on Revelation in the series of revised Tyndale New Testament Commentaries. In a detailed Introduction he discusses the questions of approaches to Revelation and its major introductory matters. The commentary on the pericopes is arranged under three headings: context, comment and theology. Revelation has a mixed genre: apocalypse, letter and prophecy. The book helps Christians to live in their own present time strengthened by hope for the future.

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19

Lushchenko, Alexey Yu. "Japanese Didactic Gunsho Commentaries in the Edo Period: a Study of the 17th c. Commentary on the Heike Monogatari." Written Monuments of the Orient 6, no. 2 (February 9, 2021): 93–113. http://dx.doi.org/10.17816/wmo56802.

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The Heike monogatari hyōban hidenshō is an anonymous 17thc. commentary on the medieval Heike monogatari. As a military studies text (gunsho) written for Edo-period warriors, the commentary differs substantially from the Heike monogatari in content and purpose. It consists of didactic essays that critically evaluate passages from the Heike monogatari and also includes fictional stories that expand and reinterpret the content of the Heike monogatari. The commentarys content focuses on topics of governance, strategy, and ethics. In the 17thc., such gunsho commentaries functioned as educational texts with advice and admonition addressed to daimyo lords and warriors in general. As a didactic military studies text, the Heike monogatari hyōban hidenshō reveals a new facet of reception of the Heike monogatari in the Edo period.

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20

Tocco, Ambra. "Porfirio come fonte di trattati musicali frammentari. Il Commentario agli Harmonica di Claudio Tolemeo." Rivista di Filologia e di Istruzione Classica 144, no. 2 (July 2016): 338–60. http://dx.doi.org/10.1484/j.rfic.5.123405.

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21

Donati, Andrea. "Hieronymi Epistula XLVI: Paulae et Eustochiae ad Marcellam - De locis sanctis. Commentario IV. Continuazione." Vox Patrum 50 (June 15, 2007): 345–72. http://dx.doi.org/10.31743/vp.6590.

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22

Donati, Andrea. "Hieronymi Epistula XLVI: Paulae et Eustochiae ad Marcellam - De locis sanctis. Commentario III Continuazione." Vox Patrum 48 (June 15, 2005): 187–213. http://dx.doi.org/10.31743/vp.8719.

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23

Mendes, Claudinei Magno Magre. "Cecilia Meirelles no Diario de Noticias: a luta cotidiana pela escola nova (junho de 1930 a outubro de 1930)." Acta Scientiarum. Education 39, no. 4 (September 1, 2017): 371. http://dx.doi.org/10.4025/actascieduc.v39i4.35359.

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Neste artigo, examinamos a atuação de Cecília Meirelles na ‘Pagina de Educação’, do Diario de Noticias, do Rio de Janeiro, particularmente os textos publicados na seção ‘Commentario’, entre 12 de junho de 1930, data da fundação desse jornal, e 03 de outubro de 1930, quando se verifica a revolução comandada por Getúlio Vargas. Durante esse período, Meirelles, além de divulgar os princípios do escolanovismo, abordando temas pontuais que pudessem esclarecê-lo, tratou de problemas que emergiram com a Reforma da Educação no Distrito Federal realizada por Fernando de Azevedo. De uma forma ou de outra, ela se mostrou uma autora combativa, que se colocou na linha de frente em prol da renovação da educação no Brasil, fazendo comentários diários sobre temas que, de um modo geral, entrelaçavam educação e política.

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24

Bardi, Alberto. "La tradizione manoscritta di un commentario astronomico bizantino : problemi di metodo filologico e criteri editoriali." Revue d'Histoire des Textes 15 (January 2020): 31–70. http://dx.doi.org/10.1484/j.rht.5.119469.

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25

Edwards, M. J. "Origene: Commentario al Cantico dei Cantici. Testi in lingua greca. Edited by MARIA ANTONIETTA BARBARA." Journal of Theological Studies 58, no. 1 (November 18, 2005): 275–76. http://dx.doi.org/10.1093/jts/fll142.

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26

Wijffels, Alain. "Alberico Gentili tra mos italicus e mos gallicus, L'inedito commentario Ad legem Juliam de adulteriis." Tijdschrift voor Rechtsgeschiedenis / Revue d'Histoire du Droit / The Legal History Review 76, no. 3-4 (2008): 420–21. http://dx.doi.org/10.1163/157181908x337025.

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27

Mantelli, Sincero. "Quia scarabaeus uel cantharus uermis est stercoris. Una glossa erasmiana nel Commentario ad Abacuc di Gerolamo." Augustinianum 50, no. 2 (2010): 443–51. http://dx.doi.org/10.5840/agstm201050216.

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In the main editions of the Commentary by Jerome on the prophet Habakkuk one can read a gloss (« quia scarabaeus uel cantharus uermis est stercoris ») which cannot be found in the manuscript that is usually consulted. The codices show different readings which in most cases quote a corrupt text. Considering that the above-mentioned note does not appear in the pre-Erasmian editions one can draw the conclusion that Erasmus himself corrected the text, adding the meaningful note. To confirm what has been said one can add other corrections, perhaps less significant but which nevertheless can be equally attributed to the hand of the Rotterdam Humanist.

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28

Condorelli, Orazio. "XI. La dottrina delle fonti del diritto nel Commentario del Panormitano sulla Distinctio prima del Decretum." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 91, no. 1 (August 1, 2005): 299–354. http://dx.doi.org/10.7767/zrgka.2005.91.1.299.

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29

Chiaradonna, Riccardo. "G. Movia (a cura di), Alessandro di Afrodisia e Pseudo Alessandro. Commentario alla ‘Metafisica’ di Aristotele." Elenchos 28, no. 2 (June 1, 2007): 472–76. http://dx.doi.org/10.1515/elen-2007-280215.

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30

Biggs, Thomas. "A COMMENTARIO ON NAEVIUS’ BELLUM PUNICUM - E. Flores Commentario a Cn. Naeui Bellum Poenicum. (Forme Materiali e Ideologie del Mondo Antico 46.) Pp. xxvi + 189. Naples: Liguori Editore, 2014. Paper, €21.99. ISBN: 978-88-207-5322-1." Classical Review 66, no. 2 (July 20, 2016): 400–402. http://dx.doi.org/10.1017/s0009840x16001438.

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31

Benjamin, David E. "Commentaries on Hebrews for Pastors and Teachers." Review & Expositor 102, no. 2 (May 2005): 303–21. http://dx.doi.org/10.1177/003463730510200209.

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Анотація:

Hebrews provides a significant challenge to the pastor or teacher. There is first the task of properly understanding the structurally and theologically complex letter. Then the communicator must find ways to help the modern audience connect with the ancient message. This article surveys seven commentaries which may assist in this process, focusing on three significant exegetical commentaries: William Lane's two volume contribution to the Word Biblical Commentary series, Paul Ellingworth's commentary in the New International Greek Testament Commentary series, and Harold Attridge's volume in the Hermenia series. Four additional works are examined: Edgar McKnight's recently released work in the Smyth & Helwys Bible Commentary series, David deSilva's socio-rhetorical commentary, George contribution in the NIV Application Commentary series, and Thomas Long's work in the Interpretation commentary series. The article concludes that pastors and teachers should consult at least one of the three major commentaries and then select from the others to assist in application.

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32

Martelli (book author), Matteo, and Cristina Viano (review author). "Pseudo-Democrito. Scritti alchemici con il commentario di Sinesio. Edizione critica del testo greco, traduzione e commento." Aestimatio: Critical Reviews in the History of Science 10 (December 21, 2015): 175–80. http://dx.doi.org/10.33137/aestimatio.v10i0.26032.

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33

Gosling, J. "Review. Philebus. L'uomo ra piacere, intelligenza e bene. Commentario storico-filosofico al 'Filebo' di Platone. M Migliori." Classical Review 46, no. 2 (February 1, 1996): 271–73. http://dx.doi.org/10.1093/cr/46.2.271.

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34

Marcilla, J. "Metafisica. Saggio introduttivo, testo greco con traduzione a fronte e commentario. Edizione maggiore rinnovata. I. Saggio introduttivoe indici, II. Testo greco con traduzione a fronte, III. Sommari e commentario; Aristotele; Per una nuova interpretazione di Piatone; Giovanni Reale." Mayéutica 19, no. 48 (1993): 384–89. http://dx.doi.org/10.5840/mayeutica1993194815.

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35

Gutierrez, W. Ryan. "New Testament Theology and the Production of Theological Commentaries: Trends and Trajectories." Religions 12, no. 11 (November 1, 2021): 949. http://dx.doi.org/10.3390/rel12110949.

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Анотація:

The past two decades have witnessed an explosion of new theological commentary series and theological commentaries. As we near the end of the second decade of theological commentary production, it is beneficial to take a step back to evaluate the contributions of each theological commentary series and how the commentary genre continues to be a helpful form for the development of NT theology. This paper reviews and evaluates four commentaries from each of the Belief, Brazos Theological, and Two Horizons New Testament commentary series according to (1) the aims and goals of the series, and (2) how each commentary attempts to actualize the stated ends of the series.

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Abdulmajeed, Rufaidah Kamal, and Abeer Talib Abdulmajeed. "The Pragmatics of Amusement in Selected British Football Commentaries." International Journal of English Linguistics 9, no. 1 (January 19, 2019): 472. http://dx.doi.org/10.5539/ijel.v9n1p472.

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Sport in general and football in particular have become the most popular form of amusement nowadays throughout the special performance of the commentators who comment on the game. Their duty is to provide the audience with the relevant information about what is happening during the game and to amuse them at the same time. They often do that by using specific linguistic features. The present study mainly tackles amusement in British football commentary language from a pragmatic point of view by selecting (2) football matches of (4) British commentators who are Martin Tyler, Andy Gray, Alan Perry and Gary Neville. As such, it is carried out with the aim of exploring the phases of commentaries according to which the football commentary is considered amusing, identifying the strategies of commentary used by the commentators in each phase, specifying the pragmatic devices used in each strategy of football commentaries which make these commentaries amusing. On the basis of the analysis, the following conclusions can be made: The commentaries are achieved in three phases, i.e., play-by-play, colour commentary and action replay which make the commentaries as amused, the commentaries are structured out of three strategies, descriptive, dramatic and humorous, and in the whole pragmatic structure of amusement in football commentaries, each strategy is variously fulfilled by means of certain pragmatic devices associated with it to achieve amusement.

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37

Martin, Craig. "Francisco Vallés and the Renaissance Reinterpretation of Aristotle's Meteorologica Iv as a Medical Text1." Early Science and Medicine 7, no. 1 (2002): 1–30. http://dx.doi.org/10.1163/157338202x00018.

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AbstractIn this paper I describe the context and goals of Francisco Vallés' In IV librum Meteorologicorum commentaria (1558). Vallés' work stands as a landmark because it interprets a work of Aristotle's natural philosophy specifically for medical doctors and medical theory. Vallés' commentary is representative of new understandings of Galenic-Hippocratic medi-cine that emerged as a result of expanding textual knowledge. These approaches are evident in a number of sixteenth-century commentaries on Meteorologica IV; in particular the works of Pietro Pomponazzi, Lodovico Boccadiferro, Jacob Schegk, and Francesco Vimercati. Vallés' conviction that Meteorologica IV is relevant to medical knowledge depends on his understanding of Aristotle's theory of homeomerous substances and their relation to composite substances. The application of Meteorologica IV to medical topics became commonplace in the following years, and this Aristotelian book became widely known as a bridge between natural philosophy and medicine.

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Maso, Stefano. "A. Rescigno (a cura di), Alessandro di Afrodisia. Commentario al ‘De caelo’ di Aristotele. Frammenti del primo libro." Elenchos 27, no. 2 (June 1, 2006): 510–15. http://dx.doi.org/10.1515/elen-2006-270216.

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Knibbs, Eric. "Francesca Sara D’Imperio, ed. Explanatio super Ecclesiasten (Clm 14614): Un’epitome carolingia del Commentario all’Ecclesiaste di Alcuino di York." Journal of Medieval Latin 20 (January 2010): 298–301. http://dx.doi.org/10.1484/j.jml.3.57.

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40

Harvey, Steven. "Averroes' Use of Examples in his Middle Commentary on the Prior Analytics, and Some Remarks on his Role as Commentator." Arabic Sciences and Philosophy 7, no. 1 (March 1997): 91–113. http://dx.doi.org/10.1017/s0957423900002277.

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Averroes wrote three kinds of commentaries on the books of Aristotle - epitomes, middle commentaries, and long commentaries - and each kind had its own purposes. His aims may have also differed from text to text. That is, it seems reasonable to assume that he would stick closer to Aristotle in the logical works than, for example, in the metaphysical works. The present study investigates what may be called the “theological aspects” of Averroes' commentaries, and explores the commentary of Averroes that appears least likely to contain such elements, the Middle Commentary on the Prior Analytics. The Prior Analytics is perhaps the most straightforward, even pedantic, of all of Aristotle's writings, and of Averroes' three kinds of commentaries, it is the middle commentaries which are least likely to diverge or digress from the text of Aristotle. The only trace of a religious hand in the commentary is Averroes' use of examples, and, in particular, examples that conclude that “the world is created” and the like. It is argued that Averroes chose these examples to show the traditionalist reading public the falsity of the theologians claims against the logic of the philosophers. The Appendix to the article shows that medieval commentators on Averroes' commentaries were also struck by his “creation of the world” examples.

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Ivry, Alfred L. "Averroes' Middle and Long Commentaries on the De anima." Arabic Sciences and Philosophy 5, no. 1 (March 1995): 75–92. http://dx.doi.org/10.1017/s0957423900001958.

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This article claims that Averroes wrote his Middle Commentary on the De anima after he composed both his Short and Long commentaries. A close comparison of the two texts proves that he had the Long commentary before him when composing the Middle. This has implications both for the development of Averroes' doctrine of the intellect, and for understanding Averroes' style of composing commentaries.

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Pormann, Peter E., Samuel Barry, Nicola Carpentieri, Elaine van Dalen, Kamran I. Karimullah, Taro Mimura, and Hammood Obaid. "The Enigma of Arabic and Hebrew Palladius." Intellectual History of the Islamicate World 5, no. 3 (2017): 252–310. http://dx.doi.org/10.1163/2212943x-00503003.

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This article reassesses the attribution of the Aphorisms commentary preserved in the Haddad Memorial Library (MS Ḥaddād) to Palladius. Where the evidence for the commentary in Greek sources is virtually non-existent, Arabic testimonia are more numerous. We discuss Arabic fragments in Muḥammad ibn Zakarīyā al-Rāzī’s Comprehensive Book (al-Kitāb al-Ḥāwī) and Arabic commentaries on the Hippocratic Aphorisms. These fragments demonstrate that Palladius wrote a commentary on the Aphorisms. Analysis of MS Ḥaddād, however, reveals that the commentary it preserves cannot be a translation of Palladius’ Greek text. Philological evidence occasions the conclusion that MS Ḥaddād contains an anonymous Arabic Aphorisms commentary written in the early ʿAbbāsid period. We discuss two Hebrew manuscripts that purport to be translations of Palladius’ commentary. Although more work on the Hebrew Palladius is needed, it is clear that the Hebrew commentaries are different translations of the anonymous Aphorisms commentary in MS Ḥaddād.

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Davidson, Herbert A. "The Relation Between Averroes' Middle and long commentaries on the De Anima." Arabic Sciences and Philosophy 7, no. 1 (March 1997): 139–51. http://dx.doi.org/10.1017/s0957423900002290.

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Анотація:

Where Averroes' commentaries on Aristotle can be dated, the Middle Commentary on a given work can be seen to predate the Long Commentary. As an accompaniment to his fine edition of Averroes' Middle Commentary on the De anima, A. Ivry has maintained that in this instance matters are reversed and the Middle Commentary on the De anima is “an abridged and revised version” of the Long Commentary on the same work. Ivry develops his thesis most fully in Arabic Sciences and Philosophy 5. There he argues that two passages in the Middle Commentary on the De anima refer to the Long Commentary by name, that a third passage alludes to the Long Commentary, and that in other passages the Middle and Long Commentaries use similar phraseology and the former can be seen to have abridged the latter. The present article replies as follows: The pair of passages in the Middle Commentary which Ivry reads as referring explicitly to the Long Commentary can plausibly be read as cross-references within the Middle Commentary itself. The passage that he takes as alluding to the Long Commentary does not in fact allude to that work, but is an unambiguous reference to a later section of the Middle Commentary. And there is no justification for regarding the passages in the Middle Commentary cited by Ivry which use phraseology similar to that of the Long Commentary as borrowings from the latter. In the course of his arguments, Ivry refers to Averroes' position on the nature of the human material intellect, the issue that gave Averroes the most trouble in his commentaries on Aristotle's De anima and that has most intrigued students of Averroes ever since. The present article points out that on the subject of the human material intellect, neither the Middle nor the Long Commentary on the De anima borrows from the other, for the conceptions of the material intellect which they espouse are different and incompatible.

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44

Heine, Ronald E. "In Search of Origen's Commentary on Philemon." Harvard Theological Review 93, no. 2 (April 2000): 117–33. http://dx.doi.org/10.1017/s0017816000016734.

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In a letter to Paula, in which he includes a list of Origen's Pauline commentaries, Jerome refers to a commentary on Philemon. There is no extant Greek manuscript tradition of this commentary by Origen. There are also no Greek fragments attributed to Origen in the catena commentary on Philemon edited by Cramer from the eleventh-century codex Parisinus Coislin 204. The Codex von der Goltz, which has provided helpful information on some of Origen's other Pauline commentaries, has only two brief, marginal references to Origen on the textual reading of Philemon at verses 10 and 12. The only known portion of Origen's commentary on Philemon that has been preserved is a fragment of his comments on Philemon 5 in Rufinus's Latin translation ofIn Apologeticum S. Pamphili.

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45

Kasperson, Roger. "Commentary on commentaries." Journal of Risk Research 17, no. 10 (October 30, 2014): 1283–84. http://dx.doi.org/10.1080/13669877.2014.965502.

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46

Stimmel, Glen L. "Commentaries: Commentary 1." Pharmacotherapy: The Journal of Human Pharmacology and Drug Therapy 7, no. 1 (January 2, 1987): 14. http://dx.doi.org/10.1002/j.1875-9114.1987.tb03497.x.

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47

Gelenberg, Alan J. "Commentaries: Commentary 2." Pharmacotherapy: The Journal of Human Pharmacology and Drug Therapy 7, no. 1 (January 2, 1987): 14–15. http://dx.doi.org/10.1002/j.1875-9114.1987.tb03498.x.

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48

Patrias, John M. "Commentaries: Commentary 3." Pharmacotherapy: The Journal of Human Pharmacology and Drug Therapy 7, no. 1 (January 2, 1987): 15. http://dx.doi.org/10.1002/j.1875-9114.1987.tb03499.x.

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Eich, Thomas. "Patterns in the history of the commentation on the so-called ḥadīth Ibn Masʿūd". Journal of Arabic and Islamic Studies 18 (25 січня 2019): 137–62. http://dx.doi.org/10.5617/jais.6713.

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This paper analyzes the so-called Ibn Masʿūd ḥadīth (see below) on two levels: the specific wording of the ḥadīth on the one hand and a significant portion of the commentation written about it since the 10th century until today on the other. This aims at three things. First, I will show how the ḥadīth’s exact wording still developed after the stabilization of the material in collections. Although this development occurred only on the level of single words, it can be shown that it is a reflection of discussions documented in the commentaries. Therefore, these specific examples show that there was not always a clear line separating between ḥadīth text and commentaries on that text. Second, the diachronic analysis of the commentaries will provide material for a nuanced assessment in how far major icons of commentation such as Nawawī and Ibn Ḥajar al-ʿAsqalānī significantly influenced following generations in composing their respective commentaries. Third, I will argue that in the specific case study provided here significant changes in the commentation can be witnessed since the second half of the 19th century which are caused by the spread of basic common medical knowledge in that period.

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50

Hayes, Matthew. "Faith, Devotion, and Doctrinal Knowledge." Journal of Religion in Japan 7, no. 1 (November 8, 2018): 27–56. http://dx.doi.org/10.1163/22118349-00701001.

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Abstract The genre of kōshiki 講式 (ceremonial lectures) has, over the last decade, gained significant traction in the fields of Buddhist studies and Japanese religions, but its commentarial sub-genre remains largely unexplored. While kōshiki offer fertile ground for understanding devotional practices across nearly all Buddhist schools in Japan, commentaries reveal how Buddhists understood their liturgical content and, more narrowly, how this content was consumed and re-purposed through intellectual endeavor. This article contributes to this understudied area in two ways. First, it demonstrates how the medieval Shingon cleric Gahō 我寶 (1239–1317) wielded the Shari kuyō shiki 舎利供養式, a ceremonial lecture written by Kakuban 覺鑁 (1095–1143), as a textual and performative embodiment of faith and devotion. Second, it suggests that his commentary gave shape to expressions of these very themes in various intellectual, performative, and editorial forums in later periods at the Kyoto temple Chishakuin 智積院.

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