Search Results (119)

The intellectual exchanges between late-Ming Jesuits and Chinese literati have long been interpreted primarily as a process of cultural accommodation aimed at “harmonizing with Confucianism” (合儒), and scholarship has tended to focus on missionary strategies, social networks, or individual conversion histories. By contrast, the question of how resources within Confucian thought made ethical dialogue with Catholicism possible—especially why the practical-learning strand (實學派) of Wang Yangming’s School (陽明學) exhibited such pronounced receptivity to Catholic ideas among late-Ming literati—remains insufficiently theorized at the level of conceptual structure. This study, therefore, shifts the analytical focus from “historical narratives of converts” to an explanation of the mechanisms that enabled Sino-Jesuit dialogue. It argues that Augustine and Wang Yangming display a notable convergence in their conceptions of good and evil (善惡論), and that this convergence created an intellectual space for engagement between Jesuits and later Yangming scholars. The Jesuits’ deliberate promotion of doctrines concerning the punishment of evil (懲惡) further facilitated the practical-learning Yangmingists’ reception of Catholic resources regarding ultimate judgment and retributive justice, especially as they confronted the problem of inadequate means to restrain or punish wrongdoing. This article situates late-Ming Sino-Western intellectual exchange within an analytical framework of “theories of good and evil—mechanisms for punishing evil—pathways for supplementing Confucianism (補儒),” thereby offering a mechanism-based explanation, grounded in theories of good and evil, for the historical interaction between Chinese Confucian thought and the ethical systems of incoming religions. Full article

The present article discusses why the study of Christian Apocrypha and Parabiblical Traditions is crucial not only for the understanding of early Christian History but also for the theological field of New Testament Exegesis. It starts with the author’s definition of Christian Apocrypha and Parabiblica and offers examples for the heuristic value of such an understanding. It discusses the impact of apocryphal writings and parabiblical traditions for the reception history of the New Testament and for the understanding of the history, understanding and development of genres of ancient Christian writings like apocalypses and Gospels. After this it develops and discusses three major theses about the impact of Christian Apocrypha for the understanding of the New Testament canon, its fundamental openness and history even after its formal closure. Finally, it offers opportunities of inter-theological interdisciplinary dialogue. Full article

Central European children’s literature can be read as both archive—recording shifting norms, institutions, and visual regimes—and agent, a medium through which childhood, citizenship, and cultural memory are made legible. This conceptual article proposes an edition-sensitive framework for analysing texts, images, and paratexts across Central Europe (1860–2025), with particular attention to institutional mediation. Rather than offering a comprehensive dataset or causal claims about reception, it synthesises research in childhood history, book and media history, memory studies, and translation and circulation studies to advance three arguments. First, children’s books are institutionally framed artefacts: paratexts and material features (series branding, curricular endorsements, library markings, pricing cues, regulatory traces) can be read as historically interpretable speech acts of legitimation. Second, shifts in visual and material regimes should be analysed as changing conditions of legibility—expectations of clarity, affect, and authority—rather than as mere stylistic evolution. Third, translation and circulation function as infrastructures that reorganise repertoires and interpretive horizons, complicating nation-centred narratives without exhaustive market mapping. The article concludes by stating methodological limits (catalogue gaps, survival bias, uneven metadata) and outlining a transferable agenda for paratext-centred documentation and edition-sensitive reading. Full article

This paper builds on Tomoko Masuzawa’s influential critique in The Invention of World Religions by analyzing how colonial and theological frameworks shaped Western representations of Pure Land Buddhism. While Masuzawa exposed the Eurocentric foundations of religious studies, this study examines a specific dimension of that legacy: Christian theological interpretations of Pure Land Buddhism. Sixteenth-century Jesuit missionaries in Japan described Pure Land Buddhism through Protestant analogies, framing it as a distorted counterpart to Christianity. This characterization persisted into the twentieth century, notably in Joseph Dahlmann’s writings, which cast Pure Land Buddhism as counterfeit Christianity and an illegitimate form of Buddhism. Later, theologians Karl Barth and Henri de Lubac reinforced this comparative lens, arguing that although Pure Land Buddhism shares certain features with Protestantism, it ultimately falls short of Christian theological standards. By interrogating these misrepresentations and their impact on academic discourse, this paper demonstrates how Western scholars and theologians constructed narratives that misrepresented Pure Land Buddhism and shaped its reception in Western intellectual history. Full article

Reception history explores how the Bible has been translated, interpreted, reinvented, and deployed by exegetes, artists, politicians, and others. Given the Bible’s historical and global significance, reception history must also include evaluating how scholars themselves have “read” the biblical literature. This article examines the work of two influential scholars of Hebrew Bible, Howard Eilberg-Schwartz and Theodore Jennings. Eilberg-Schwartz’s groundbreaking God’s Phallus: And Other Problems for Men and Monotheism (1994) and Jennings’ Jacob’s Wound: Homoerotic Narrative in the Literature of Ancient Israel (2005) both treated an underexplored subject: divine masculinity. In their monographs, Eilberg-Schwartz and Jennings present biblical homoeroticism—divine as well as mortal—as a valuable path for establishing intimacy among men and for “transing” the men of the Hebrew Bible. Both works, however, partake in two long-standing exegetical traditions: mitigating, ameliorating, and even attempting to redeem the Bible’s often violent deity, and reinscribing binary premises that biblical narratives typically feature. The article concludes that scholars must resist the tendency to rehabilitate a violent deity, as well as challenge the Hebrew Bible’s (and scholars’ own) binary premises. Full article

This essay examines six depictions of the 1898 suicide of New Zealand businessman and politician William Larnach: four historical narratives and two dramatic/fictional depictions. Drawing on the insights of postmodern historiographers like Hayden White, I argue that these tellings reflect an increasing influence of the Hippolytus myth, a culturally authorized narrative rooted in traditional British colonial education structures and Antipodean reception of classics. In particular, as New Zealand shifted away from British identification to a distinctly Kiwi identity, classics legitimized New Zealand culture within a global north from which the Antipodean nation is geographically isolated. Analyzing depictions of Larnach’s death and the possible incestuous scandal leading up to it reveals important historiographic insights both into how history is conceptualized and emplotted and into how Antipodean cultures navigate their positions on the fringes of a larger global north primarily seated in Europe and North America. Full article

In this paper, I focus on a major corpus of the earliest Syrian Christian literature, Aphrahat the Persian Sage’s collection of epistles titled Demonstrations (Taḥwyātā; early 4th century), in order to gauge his thoughts on the “sins of reading”, peccata lectionis. First, I present the Aphrahatic corpus as it currently is and has been perceived over time in its Western and Eastern reception history. Then, I briefly consider what importance early Greek and Syriac monastic sources—like the Vita Antonii, the Pseudo-Macarian Homilies, Theodoret of Cyrrhus, Palladius’ Historia Lausiaca, the Ktābā dmasqātā (the Syriac Book of Steps), etc.—attributed to the reading of scripture as a regular part of a monk’s daily practice. It is against this historical backdrop that Aphrahat’s stance on reading scripture can be meaningfully interpreted. Finally, I present and analyze what the earliest-known orthodox Syrian church father, Aphrahat himself, has to say about the reading of scripture and its concurrent threat, the peccatum lectionis. As the Persian Sage was an excellent Biblical scholar, he made abundant references to religious reading practices in his Demonstrations. To his mind, the locus where sin may enter the meditative reading of early Syrian versions of the Bible is the interpretation of the text: misunderstanding it may lead to sin and potentially damnation. However, the wise person should be able to evade this danger, supported by the natural piety and cosmic religion inspired in them by the majesty of creation, which is a true reflection of divine infinity. Full article

This article examines the visual reception of the woman of Endor (1 Sam 28) and her gradual integration into the Western imaginary of the witch. In the first section, it offers a concise overview of the formation of witchcraft in late medieval and early modern visual culture, when iconographic and discursive registers contributed to the consolidation of a demonological and persecutory repertoire associated with the female body. Against this background, the study analyzes how the figure of Endor came to be interpreted and represented through increasingly negative categories—eventually becoming a conventionalized motif in the history of art—despite the fact that the biblical narrative originally presents her as a ritual mediator whose role in Saul’s episode is not constructed as a paradigmatic case of “witchcraft” in a strict sense. Drawing on a methodology of visual exegesis that brings together cultural biblical studies, art history, and gender studies, this article examines a range of artworks depicting the episode in order to show how visual culture negotiates the boundary between the legitimate and the forbidden, and how the later demonization of Endor reveals persistent tensions between orthodoxy and heterodoxy across different historical contexts. Full article

In terms of his reception in East Asia and the legacy of his commentaries and compendia in translation, Vasubandhu 世親 (ca. 320–400 centuries CE) is among the most important figures in the textual history of Indian Buddhism. Although perhaps best known by modern scholars through his works concerning abstruse intellectual ideas presented from the Yogācāra or mind-only and Abhidharma perspectives, his legacy is arguably best represented as an authoritative voice concerning the Pure Land of Amitāyus buddha. Both Nāgārjuna 龍樹 (ca. 150–250 CE) and Vasubandhu are considered to be patriarchs (soshi 祖師) for Jōdo Shin 浄土真宗 Buddhists, following Shinran’s 親鸞 (1173–1263) teachings. In this paper I investigate the textual history of these two Indian masters who are considered to be patriarchs by Pure Land and Shin Buddhists in Japan. No one believes these individuals transmitted some sort of true mind or essential teaching from one to another as in the Chan or Zen 禪宗 tradition; they are recognized because of fundamental texts with key ideas that are ascribed to them. These key texts were never singled out in any Chinese or Indian set of special texts, nor were they highlighted in various catalogs to the Buddhist “canon.” This research demonstrates how the sacred teachings ascribed to Vasubandhu, and to a certain extent Nāgārjuna as well, by Pure Land and Shin Buddhists reveal how and why Pure Land practices were expected to be seen as mainstream Mahāyāna Buddhism and nothing at all like a reformation for a later age. Full article

This study presents the on-site public evaluation of Notre-Dame Whispers, a geolocated audio-guided tour that explores the sonic history of the Cathédrale Notre-Dame de Paris. The experience combines binaural reproduction, embodied storytelling, and historically informed soundscapes to immerse visitors in the cathedral’s past auditory environments. Drawing on virtually recreated acoustics, it reconstructs key components of Notre-Dame’s sound heritage, including the medieval construction site, early polyphonic chant, and the contemporary urban soundscape. An on-site evaluation was conducted to assess visitor engagement, usability, and the perceived authenticity of the reconstructed soundscapes. A mixed-methods approach integrated questionnaire responses, semi-structured interviews, and anonymized user analytics collected through the mobile application. Results indicate a high level of immersion, with participants particularly valuing the spatialised audio design and narrative depth. However, challenges were identified regarding GPS-based triggering reliability and the difficulty of situational interpretation in complex spatial environments. These findings offer insights into public reception of immersive heritage audio experiences and inform future developments in digital cultural mediation. Full article

This paper offers a series of reflections and observations derived from my experience as a (semi-) professional literary translator and as a teacher of translation studies. I openly recognise the subjective nature of any meta-reflection on the ethical challenges faced by the translator as an intercultural mediator. After briefly examining several central theses that have been defended, illustrated, and adopted to produce a translation that is politically correct from both a professional and deontological standpoint, I then list and analyse the major obstacles to the reception of a novel featuring “Romanian subject matter” written by a French author: cultural, historical, and political allusions as well as culinary and civilizational culture-specific elements. The examples come from Lionel Duroy’s novels Eugenia (2018) and Mes pas dans leurs ombres (2023), which revisit the pogroms of Iași, Bucharest, Bessarabia, and Ukraine, leading to the extermination of the Jewish population (1940–1941)—a significant and painful chapter of Romanian history, often overlooked or silenced. These cases enable us to argue more convincingly for the strategies, techniques, and procedures that can be considered when translating a text laden with profound cultural and ideological significance, aiming to help the Romanian/French and Francophone reader to understand sensitive realia and listen to History. Full article

Background/Objectives: The functional architecture connecting speech production and reading comprehension remains unclear in multilinguals. This study investigated the cross-modal interaction between these systems in trilinguals to resolve the debate between Age of Acquisition (AoA) and usage frequency. Methods: We recruited 144 Uyghur (L1)–Chinese (L2)–English (L3) trilinguals, a population uniquely dissociating acquisition order from social dominance. Participants completed a production-to-comprehension priming paradigm, naming pictures in one language before performing a lexical decision task on translated words. Data were analyzed using linear mixed-effects models. Results: Significant cross-language priming confirmed an integrated lexicon, yet a fundamental asymmetry emerged. The top-down influence of production was governed by AoA; earlier-acquired languages (specifically L1) generated more effective priming signals than L2. Conversely, the bottom-up efficiency of recognition was driven by social usage frequency; the socially dominant L2 was the most receptive target, surpassing the heritage L1. Conclusions: The trilingual lexicon operates via “Two Rules”: a history-driven production system (AoA) and an environment-driven recognition system (Social Usage). This asymmetrical baseline challenges simple bilingual extensions and clarifies the dynamics of multilingual language control. Full article

In 1844, Hermann Müller, a Catholic law professor from Würzburg, published a hefty volume on Nordic Greekdom and the Original History of North-Western Europe. The study claimed to hold definitive proof of the north-European origins of Hellenism, Abrahamic monotheism, and the entire human race. Germanic history was not German at all, Müller argued, but Celtic, and underneath it lay another hidden history of Nordic Greekdom, of which Southern Hellenism had been but a minor branch. Though it is today largely forgotten, Müller’s book elicited several responses upon publication and as late as the 1920s in Nazi literature. This article examines the reception of Nordic Greekdom as a striking example of the politicization of antiquity as an origin myth, arguing that the array of modern historicizations of antiquity and of Christianity’s place within it forms a ruptured and incoherent continuity of which ideologies as dissimilar as liberalism, Christian conservatism, and fascism—to name but a few—were all a part. Tracing this variety across ideological divides avoids overly rigid dichotomies such as the distinction between theological and racial antisemitism, while acknowledging the persistent, vast significance of Christianity within these discussions, whether as a living faith or as a discarded inheritance. Full article

In his seminal book Zakhor: Jewish History and Jewish Memory (1982), renowned historian Yosef Hayim Yerushalmi argues that it is literature and culture, and not historiography, that shaped Jewish collective memory for generations. In Yerushalmi’s telling, the boundaries between historiography and literature, “truth” and “myth,” are set and strict. However, the reception of Yerushalmi’s work itself challenges this assumption and obscures the clear-cut distinctions between literature and historiography. This paper reads Yerushalmi’s book alongside its preface, written by Harold Bloom, in an attempt to understand Zakhor not only as a historiographic argument, but as a narrative of Jewish modernity, a literary meditation, embodying the very shift in collective memory that Yerushalmi himself lamented. The paper then explores the ways in which Yerushalmi’s work has inspired two prominent contemporary American Jewish writers: Joshua Cohen, in his novel The Netanyahus (2021), and Nicole Krauss, in her short story “Zusya on the Roof” (2013). In their literary work, one can hear echoes of Yerushalmi’s work, distinct and identifiable, yet incorporated in a fictional, imaginative world. Zakhor thus serves not only as an inspiration but as a catalyst for a deep, insightful rendering of Jewish history and one’s grappling with it. Full article

Petrarch’s Liber sine nomine is a collection of satirical letters against the Avignon Curia, remarkable for its stylistic refinement. It offered later readers multiple possibilities of interpretation and reuse, serving both as a rhetorical model and as a resource for anti-papal argumentation. While literary application predominated in the fifteenth century, the collection was later repurposed in religious debates between Protestants and Catholics. This paper examines a little-known episode in its afterlife, namely the epistle on the fall of Constantinople in 1453 by Bernhard von Kraiburg, chancellor of the Archbishop of Salzburg and later Bishop of Chiemsee. Close philological analysis shows that Bernhard adapted extensive passages from the Liber sine nomine and, along with a few other authors, established a distinct line of reception by reinterpreting selected letters as prayers. In the second half of the seventeenth century, however, Bernhard’s work met an analogous fate to that of its model. It was read and reframed from a Lutheran perspective by Johann Konrad Dieterich, professor of Greek and history at the University of Gießen, and was subsequently subjected to indirect censorship in the Index librorum prohibitorum. Full article