Este ensaio tem como objetivo apresentar uma leitura do livro O exército de cavalaria, do escritor Isaac Bábel (1894-1940). A leitura empreendida buscou investigar as relações dialéticas entre o texto ficcional e a História, uma vez que as narrativas de Bábel abordam a Campanha Russo-Polonesa, ocorrida entre 1920 e 1921. Ao mesmo tempo, as formas particulares de representação do heroico e do épico, que permitem compreender O exército de cavalaria como uma espécie de epopeia falhada, conduziram a uma reflexão a respeito do realismo babeliano e da possibilidade de caracterizar o seu livro como um romance. Nele, fragmentação, a organização não linear e episódica dos conflitos, a recusa à ordem cronológica e a variedade de narradores e vozes do texto parecem, todos, encenar a dificuldade de a forma romanesca tradicional incorporar esteticamente uma matéria contraditória e convulsa. / This essay aims to present a reading of the book Red Calvary, from Isaac Babel (1893 - 1940). The perusal undertaken sought to investigate the dialetic relations between History and fictional texts, once the Bábel\'s narratives approach the Russian-Polish Civil War, which occurred between 1920 and 1921. At the same time, the particular forms of representation of the heroic and of the epic allowed to understand Red Calvary as a kind of failed epic and conducted to a reflection about babelian realism and the possibility of characterizing his book as a novel. On the book, fragmentation, non-linear and episodic organization of conflicts, the refusal to chronological order and the variety of narrators and voices of the text seem to stage the difficulty of the romanesque traditional form to aesthethically incorporate the experience of the war and of the contradicting and convulse matter. Keywords: Isaac Babel; Modernism; Novel; Russian Literature; Sovietic Literature.

Thesis advisor: Boyd T. Coolman / William of Saint-Thierry, Isaac of Stella, and Baldwin of Forde created a distinctly Cistercian body of Eucharistic theology in the twelfth century. But despite one article that examines none of the Eucharistic treatises and omits Isaac and Baldwin, there is no scholarly account of Cistercian Eucharistic theology. Nor is there more generally a historical work that examines the connection between medieval Trinitarian and Eucharistic theology. This dissertation seeks to fill both lacunae. The introduction of the dissertation sets the historical and scholarly context for investigation. Chapter 1 examines the thought of William of Saint-Thierry, who has the most developed understanding of Eucharistic presence, conversion, and reception. It also treats the connections William draws between Eucharistic reception and meditation on scripture and the passion of Christ. Chapter 2 treats Isaac of Stella, who uses more intellectualist imagery and imagery of the mystical body of Christ. Chapter 3 studies Baldwin of Forde, who argues that the term transubstantiation best describe Eucharistic conversion. Baldwin emphasizes reception by faith in the truth about Christ. Chapter 5 offers a brief conclusion. These Cistercian authors thought that the character of God as a Trinity of persons united in essence provides the form or structure of the economy of salvation—especially its turning point or climax, the Eucharist. This emphasis on Trintiarian dimensions is the hallmark of Cistercian Eucharistic theology. They saw the Eucharist as an analogue to the Incarnation, a site where the economic missions of the Trinity take place. In the Eucharist, God the Father draws those who receive to himself by uniting them to the body and blood of the Son. This unity brings an increase of unity with the Holy Spirit. Once united to the Son and Spirit, the faithful are united to the Father and to the unity that all three persons share. The Eucharist is, then, not only a site of God’s movement toward human beings, but of human movement back toward God. It acts as a kind of pivot point in the economy of salvation: the moment where the outpouring of the Son and Spirit join most deeply with the faithful and draw them back to the Father. The Eucharist also binds the members of the Church, the body of Christ, to each other and to their Head in his act of self-offering to the Father. It connects the meditation, sacrifices, and offering of their own lives to that of Christ, with which they are offered to the Father.

An investigation of transforming people' lives regarding their achievements into design processes of making textilesCase studies: Isaac Newton and Andy Warhol / Program: Master Programme in Fashion and Textile Design

This dissertation is dedicated to a detailed analysis and comparison of the theories on the process of the formation of the Babylonian Talmud by Yitzhak Isaac Halevy and David Weiss Halivni. These two scholars exhibited a similar mastery of the talmudic corpus and were able to combine the roles of historian and literary critic to provide a full construct of the formation of the Bavli with supporting internal evidence to support their claims. However, their historical construct and findings are diametrically opposed. Yitzhak Isaac Halevy presented a comprehensive theory of the process of the formation of the Talmud in his magnum opus Dorot Harishonim. The scope of his work was unprecedented and his construct on the formation of the Talmud encompassed the entire process of the formation of the Bavli, from the Amoraim in the 4th century to the end of the saboraic era (which he argued closed in the end of the 6th century). Halevy was the ultimate guardian of tradition and argued that the process of the formation of the Bavli took place entirely within the amoraic academy by a highly structured and coordinated process and was sealed by an international rabbinical assembly. While Halevy was primarily a historian, David Weiss Halivni is primarily a talmudist and commentator on the Talmud itself. Halivni offers his bold construct of the history of the formation of the Bavli in the context of his commentary Meqorot Umesorot, which spans almost the entire Babylonian Talmud. Halivni explains the process of the formation of the Bavli as taking place well after amoraic times in a massive unstructured process of reconstruction. This dissertation will demonstrate that both of the theories of Halevy and Halivni are in need of careful analysis and revision. Halevy's construct despite providing valuable scholarly insights is tainted by a strong ideological agenda. On the other hand, Halivni, as a literary critic, provides insightful literary analysis and his conclusions on the uniqueness of the stam have been firmly established in contemporary scholarship. However, when analyzing Halivni's theory one must distinguish between his literary conclusions and his historical construct. The later is a constantly evolving theory, and it has presented numerous problems as it has developed over time, mainly in the introductions to Meqorot Umesorot. The body of this dissertation consists of three chapters, each focusing on a different model for the formation of the Bavli. Chapter One focuses on Halevy, beginning with his biography and continuing with an in-depth analysis of the scope and purpose of his Dorot Harishonim and the ideological import of his research. The second chapter addresses the theory of Halivni on the formation of the Bavli. After a biographical sketch of Halivni's life, I review the scope and purpose of Meqorot Umesorot with a special emphasis on his scholarship ki'peshuto, followed by a detailed analysis of his model and the evidence he offers in support of it. The third chapter proposes an alternative model for the formation of the Talmud which combines aspects of Halevy's and Halivni's theories. I propose a model that includes a fixed oral text, accompanied by an oral fluid commentary. This dual form of transmission accounts for the diverse structure and style of the apodictic material and the dialectical interpretative argumentation of the stam. The fixed apodictic text, the proto-Talmud follows the basic contour of Halevy's model, while the understanding of the stam follows many aspects of Halivni's description of the reconstruction of the dialectical argumentation by the Stammaim. By applying form criticism to determine the Sitz im Leben of talmudic transmission and teaching, combined with recent scholarship on the various forms of oral transmission, I propose a framework which allows for a developmental model which integrates the perceptive historical insights of Halevy with Halivni's literary findings.

I identify three significant components of Heaven’s spatiality that determine the boundaries of and conditions for “legitimate” spiritual experience, all of which are embodied in what Dickinson calls “the apparatus” of prayer (Fr 632). First, the locations of Heaven and Earth are determinable, absolute, and inflexible, thus marking the distance that separates human from God as static and constant; second, in order to engage God, the supplicant must turn towards Heaven (and away from Earth); and third, specific spatial and emotional protocol are established by assigning God socially constructed roles such as King or Father. Dickinson dismantles the spatiality of Heaven in her poems and letters by undoing these three components; yet even in the act of disassembling, she embraces and recycles their respective ideologies as a way of claiming sole ownership of her religiosity.

Th. doct.--Universität Bern, 1998. / Bibliogr. p. [479]-495. Index.

Thesis (M.A.)--B.Y.U. College of Religious instruction. / Electronic thesis. Also available in print ed.

Rabbi Joseph Bekhor Shor is a Torah commentator and a Tosafist from the twelfth century. Only a single copy of his commentary exists. This might suggests that it was not much in demand, and is confirmed by the fact that it was not published until the modern era. Nonetheless, his commentary attracted later commentators among the Tosafists in the field of Torah exegesis. / Bekhor Shor's commentary demonstrates various types of linguistic features of Bible interpretation, such as, grammar, etymology, semantics, and syntax. It also deals with the style and some literary features of the Bible. Each feature presented in this study, includes extensive examples that demonstrate Bekhor Shor's use of them. Some similarities are found between the commentaries of the Tosafists and that of Bekhor Shor, considering his specific linguistic-literary features of exegesis. / Possible influences on Bekhor Shor's trend of linguistic and literary exegesis of the Torah-Pentateuch text is the intellectual atmosphere of Peshat and linguistic activity in Ashkenaz in his generation, and the teachings of Ibn Ezra, Rabbenu Tam, and Rabbi Samuel Ben Meir. / This study indicates, different from the generally accepted view, that Bekhor Shor dealt with various kinds of linguistic and literary exegesis in the course of his elucidation and explanation of the Torah.

The following thesis focuses on the medieval kabbalistic legend of R. Joseph della Reina who, using traditions of esoteric magic, conjured Satan in order to slaughter him in an unsuccessful bid to force the Redemption of Israel. A translation of a version from eighteenth century Amsterdam is presented. Influenced by the heretical ideas of Sabbatianism, this version carries two opposing significations: that of a cautionary tale on one hand, that of a tragic tale of mystical heroism on the other. Based on evidence from the fiction of Isaac Bashevis Singer, the case is made that the modern author, in line with his philosophy of political passivism and historical pessimism, makes full use of the Faustian fascination of R. Joseph della Reina's fearsome story while repeatedly presenting the legend in such a way as to purge it of traditional ambiguity, undermine its tragic character, and leave behind only the aspect of caution or warning.

Thesis (Ph. D.)--UCLA, 2007. / Vita. Includes bibliographical references (leaves 209-218).