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Gedanken in Worte fassen: Kreativität beim Schreiben in der Philosophie
Full text linkDieser Forschungsartikel befasst sich mit dem Schreiben in der Philosophie, oder genauer gesagt mit dem dafür erforderlichen Maß an Kreativität. Seit ihren antiken Anfängen baut die Philosophie als Disziplin nämlich stark auf Textualität. Doch die Manier, in der philosophische Texte verfasst werden, hat sich von der Antike bis heute immer wieder stark verändert. Diese Arbeit analysiert nun die aktuellen philosophischen Schreibpraxen und verfolgt die Frage: Welche Rolle spielen kreative und literarische Schreibmethoden im Schreibprozess von gegenwärtigen Philosoph*innen an der Universität Wien? Um diese Frage zu beantworten, wird zunächst ein Blick auf die Textualität in der Philosophiegeschichte geworfen. Danach wird sich anhand von aktuellen Handbüchern über das wissenschaftliche Schreiben in der Philosophie theoretisch an die gegenwärtige, philosophische Schreibpraxis angenähert. Im Anschluss daran wurden Interviews mit Philosoph*innen der entsprechenden Fakultät der Universität Wien durchgeführt. Grundsätzlich ließ sich im Rahmen der Befragungen erkennen, dass jeder Schreibprozess bis zu einem gewissen Grad kreativ abläuft. Sei es im Rahmen der Ideenfindung, der eigentlichen Textproduktion oder im Endprodukt selbst. Wie und wann Kreativität konkret eine Rolle spielt unterschied sich teilweise stark von Interviewpartner*in zu Interviewpartner*in
Fragment eines Gelddarlehens aus der römischen Zeit
No full textThis article presents the first edition of a documentary papyrus housed in the British Library. The document records a monetary loan provided by a woman named Diodora. The exact amount of the initial loan is unknown.This article presents the first edition of a documentary papyrus housed in the British Library. The document records a monetary loan provided by a woman named Diodora. The exact amount of the initial loan is unknown
A Dossier of Seed Orders and Farmers’ Oaths from Karanis
No full textThis article contains editions of five documents from Karanis (Fayum, Egypt) that shed light on the procedures for the distribution of state seed grain and the mechanics of cooperative farming in the early Roman Fayum. The four in the Vienna collection date to 26 CE and form an archive related to the estate of Livia, while the fifth was found during the Michigan excavations and dates to early in the reign of Domitian. The article highlights the importance of cooperative farming in the Fayum with a focus on the farmers’ representative known as “epiteretes and dekanos” and includes discussion of the archive, administrations procedures, and the diplomatics and formulae of the documents. The appendix gathers corrections to published texts and notes on inedita.The farming of public and imperial land in Roman Egypt was the responsibility of local tenants under customary arrangements and various forms of collectivity whose details often escape notice. Yet the organization and activities of these farmers are of particular importance insofar as they highlight the contours of state power in the countryside and the customs underpinning rural society. The key instrument of this compact took the form of a cheirographia, a written oath sworn in the emperor’s name by public farmers in connection with the assumption of leaseholds and the receipt of seed loans, which “articulated their obligations and the conditions of their tenancy,” just as written contracts governed private tenancy arrangements. Few such oaths taken upon the receipt of seed have hitherto been identified and published.
 
L’importanza dell’indicazione della centuria nelle iscrizioni dei soldati delle milizie urbane
No full textThe article aims to examine the potentialities offered by the mention of the belonging to a centuriaof the urban troops in inscriptions, in order to enhance the epigraphic and prosopographical studiesrelated to the Roman Army. The attestation of the same units and of the centurions in manydifferent epigraphic documents, some of which can be dated to an exact year or a very limitedperiod, allows, through comparison, new and more precise dating of many tituli and thereconstruction of the military careers of soldiers, officers and non-commissioned officers.L’articolo si propone di evidenziare le potenzialità offerte dalla menzione dell’appartenenza a unacenturia delle unità urbane nelle iscrizioni per gli studi epigrafici e prosopografici relativiall‘esercito romano. L’attestazione delle stesse unità e dei centurioni in molte differentitestimonianze epigrafiche, alcune delle quali databili a un anno esatto o a un periodo preciso,consente, attraverso il confronto, nuove e più precise datazioni di molti tituli e la ricostruzione dellecarriere militari di soldati, ufficiali e sottufficiali
Bemerkungen zu Papyri XXXVII
No full textBGU III 874, BGU VII 1683, CPR I 66, P.Abinn. 7, P.Berl.Brash. 17 = SB XIV 11855, P.Oxy. XVI 1835, P.Vindob.Sijp. 27, SB VI 9137, SB XVI 12474, SB XVIII 13111BGU III 874, BGU VII 1683, CPR I 66, P.Abinn. 7, P.Berl.Brash. 17 = SB XIV 11855, P.Oxy. XVI 1835, P.Vindob.Sijp. 27, SB VI 9137, SB XVI 12474, SB XVIII 1311
Am Anfang war nicht mein Wort
Full text linkDu begleitest mich mittlerweile fast ein Jahrzehnt. Fast zehn Jahre warst Du immer verlässlich da, wenn ich Dich gebraucht habe, und fast jedes Mal hast Du mir geholfen. Angefangen bei meiner Liebe zum Lesen, bei der Du schon präsent warst. Ein kleines Echo in meinem Kopf, das mich ermutigt hat, es einfach selbst zu versuchen. Den Stift in die Hand zu nehmen, meine Gedanken zu Papier bringen und damit vielleicht andere Menschen genauso zu berühren, wie mich ihre Geschichten begleitet haben. Klein haben Wir angefangen. Mit Notizen in einem Block, grobe Skizzierungen einer Geschichte, an die ich mich heute noch genauso gut erinnere, wie damals, als sie nichts war als ein Gedankenkonzept
Domestic Eucharists and Wedding Feasts in Fourth-Century Egypt: A Neglected Source from the Alexandrian Canonical Responses
No full textWhile scholars have dedicated numerous studies to the gradual shifts in eucharistic practice of late antiquity – especially the move away from "sympotic eucharists" and the change from domestic spaces to purpose-built churches – one of the most important witnesses to the continued lay sponsorship of domestic eucharists is regularly ignored. The Canonical Responses, likely composed in fourth-century Egypt, contain a fascinating allusion to laity inviting clergy to offer the eucharist within the context of a domestic wedding feast. Unlike some of the late antique synodal and homiletic evidence for lay-sponsored eucharistic activities that tends toward criticism, the Canonical Responses give no condemnation of the practice as such. This article explores the potential context for such eucharists within the ritual landscape of weddings in late antiquity and underscores that while the relationship between eucharist and meal has never really disappeared from (esp. Eastern) Christian practice, the most significant eucharistic shift of late antiquity concerned precisely the link between family domestic feast and eucharist that the Canonical Responses still affirm as operative in fourth-century Egypt
Sette papiri militari latini dalla collezione di Vienna (ChLA XLIV 1297, 1299, 1302, 1308, 1309, XLV 1327, P.Vindob. L 169)
No full textThe paper presents the edition of seven fragmentary documentary papyri, entirely in Latin, and all belonging to the milieu of Roman army: military lists of men and equipment (ChLA XLIV 1297, XLV 1327, II–III cent. AD), a scrap concerning veterans (ChLA XLIV 1299, II–III cent. AD), a letter (ChLA XLIV 1308, AD 219–222), two reports on annonae, the first perhaps a φωρμαλία (ChLA XLIV 1302 and 1309, IV–V cent. AD) and an epistula probatoria (P.Vindob. L 169, V–VI cent. AD) who bears the same stock text of P.Ryl. IV 609.The paper presents the edition of seven fragmentary documentary papyri, entirely in Latin, and all belonging to the milieu of Roman army: military lists of men and equipment (ChLA XLIV 1297, XLV 1327, II–III cent. AD), a scrap concerning veterans (ChLA XLIV 1299, II–III cent. AD), a letter (ChLA XLIV 1308, AD 219–222), two reports on annonae, the first perhaps a φωρμαλία (ChLA XLIV 1302 and 1309, IV–V cent. AD) and an epistula probatoria (P.Vindob. L 169, V–VI cent. AD) who bears the same stock text of P.Ryl. IV 609
Sacred Ground, Contested Space: Deathscapes in the Aftermath of an Environmental Disaster in East Java, Indonesia
No full textThis study explores the sociocultural, economic, and symbolic significance of graveyards – conceptualized as deathscapes – among survivors of the Lapindo mudflow disaster in Sidoarjo, East Java. Drawing on ethnographic engagement and qualitative interviews, the research reveals how graveyards serve not only as burial sites but also as spaces of memory, resistance, and identity. Survivors attach multifaceted values to these spaces: functional (as burial grounds), economic (as assets negotiated through purchasing power), and symbolic (as sites of cultural resilience and protest). In some cases, deathscapes can transform into enduring symbols of resistance against displacement and contested compensation policies. By applying David Graeber’s anthropological theory of value, the study demonstrates that space is never singular in meaning but constantly redefined through socio-political and cultural practices. These findings contribute to urban political ecology and the anthropology of value by highlighting how disaster survivors negotiate socio-spatial justice through the preservation and reinterpretation of sacred spaces
The History of the Intercultural Week in Germany: A Contact History of Integration
Full text linkThis article argues that, owing to its increasingly politicized conceptual nature, there is currently a risk that the actual work of integration and its history of sociability are no longer recognized or considered as the basis of self-perception. One indication of this is the particular pressure under which intercultural situations are placed today. An example of this is the emotional response to the question: ‘Where are you from originally?’. Wellknown authors such as Mithu Sanyal consider this question to be discriminatory because it reveals a racist mindset: namely, that people with a history of immigration are not seen as belonging to German society. In the 1980s, however, this question had the opposite meaning as a conversation starter. One reason for this change is that stereotypes and prejudices are now clearly seen as signs of structural racism and are addressed as such. Nevertheless, stereotypes and attributions have never been the sole basis for talking about others, positioning oneself in relation to them, or, in the worst case, devaluing them. In the history of migration, they have also served as occasions and topics for discussion and rapprochement on a social and individual level. The Intercultural Week, for example, is a low-threshold event reflecting such a history of contact as one of sociability between long-established immigrants and their descendants. From the 1970s to the present day, it shows a history of integration that has not yet been adequately represented in discourse or politics.This article argues that, owing to its increasingly politicized conceptual nature, there is currently a risk that the actual work of integration and its history of sociability are no longer recognized or considered as the basis of self-perception. One indication of this is the particular pressure under which intercultural situations are placed today. An example of this is the emotional response to the question: ‘Where are you from originally?’. Wellknown authors such as Mithu Sanyal consider this question to be discriminatory because it reveals a racist mindset: namely, that people with a history of immigration are not seen as belonging to German society. In the 1980s, however, this question had the opposite meaning as a conversation starter. One reason for this change is that stereotypes and prejudices are now clearly seen as signs of structural racism and are addressed as such. Nevertheless, stereotypes and attributions have never been the sole basis for talking about others, positioning oneself in relation to them, or, in the worst case, devaluing them. In the history of migration, they have also served as occasions and topics for discussion and rapprochement on a social and individual level. The Intercultural Week, for example, is a low-threshold event reflecting such a history of contact as one of sociability between long-established immigrants and their descendants. From the 1970s to the present day, it shows a history of integration that has not yet been adequately represented in discourse or politics