1,739,795 research outputs found
usc-isi-i2/Web-Karma: Karma Version v2.051
No full textRelease Highlights:
<ol>
<li>Ability to Set Java Home from Karma-App <a href="https://github.com/usc-isi-i2/Web-Karma/wiki/Installation%3A-One-Click-Install">One click Karma Installer</a></li>
<li>Show rdfs:label in English by default</li>
</ol>
usc-isi-i2/Web-Karma: Karma Version 2.048
No full textRelease Highlights:
<ul>
<li>Show rdfs:label for Classes and Properties</li>
<li>New <a href="https://github.com/usc-isi-i2/Web-Karma/wiki/Installation%3A-One-Click-Install">one-click installation for Karma</a></li>
</ul>
usc-isi-i2/Web-Karma: Karma Release 2.2
No full text<ul>
<li>Updated electron version to fix security vulnerability</li>
</ul>
<B>Please view Installation Instructions for the 1-Click Installer <a href='https://github.com/usc-isi-i2/Web-Karma/wiki/Installation:-One-Click-Install'>here</a></B>
Hac Seferinizi Devlet Hava Yolları Uçakları ile Yapınız, Hacı Nazif Çelebi İdaresinde, Pasaportlu
No full textPera Mezat Karma Eserler Müzayedesi'ndeki İki Farklı Hac Reklamı yer almaktadır:
1- Hacı Nazif Çelebi İdaresinde "Hac Seferinizi Devlet Hava Yolu Uçakları İle Yapınız."
2- Crüvvell, Mekka Orient-Virginy - Feinschnitt,
Başında sarık, ağzında Pipo, elinde de tütün olan bir adam figürü. 29.10.2016 tarihli müzayede
Living Karma The Religious Practices of Ouyi Zhixu
No full textOuyi Zhixu (15991655) was an eminent Chinese Buddhist monk who, contrary to his contemporaries, believed karma could be changed. Through vows, divination, repentance rituals, and ascetic acts such as burning and blood writing, he sought to alter what others understood as inevitable and inescapable. Drawing attention to Ouyi's unique reshaping of religious practice, Living Karma reasserts the significance of an overlooked individual in the modern development of Chinese Buddhism. While Buddhist studies scholarship tends to privilege textual analysis, Living Karma promotes a balanced study of ritual practice and writing, treating Ouyi's texts as ritual objects and his reading and writing as religious acts. Each chapter addresses a specific religious practicewriting, divination, repentance, vows, and bodily ritualsoffering first a diachronic overview of each practice within the history of Chinese Buddhism and then a synchronic analysis of each phenomenon through close readings of Ouyi's work. The book sheds much-needed light on this little-known figure and his representation of karma, which proved to be a seminal innovation in the religious thought of late imperial Chin
LSE Lit Fest 2016: 'When Did We Start Dreaming?' by Karma Lochrie
No full textThe 2016 LSE Space for Thought Literary Festival is inspired by the five hundred year anniversary of Thomas More’s Utopia, often positioned as the text that marks the beginning of utopian thinking. However, ahead of the forthcoming publication of her new book, Nowhere in the Middle Ages (Uni of Penn Press, May 2016), Professor Karma Lochrie questions the tendency to assume that utopianism emerged solely with More’s work. Instead, by unmooring utopian thinking from 1516 and More’s text, she suggests that there are medieval utopianisms that can also animate and enlarge our understanding of the concept. So, as she asks, when did we start dreaming
Karma
No full textThis chapter explores the nature of ‘karma/action’ in Buddhism, and of cetanā, which is the heart of karma; factors affecting ethical assessment of an action as wholesome or unwholesome, and degrees of gravity in these; the idea of the karmic fruitfulness (or ‘merit’) of actions, and the sharing of this; whether there is group karma; karma’s shaping effect on a person’s nature and destiny in this and future lives and kinds of rebirth; karma and conditionality, whether or not all experience arises from karma, how personal responsibility might be affected by past karma and other conditions; and karma and nirvāṇa.</p
Kinship and language documentation in Bhutan
No full textThe documentation of kinship terminology as part of a language documentation project can reveal rich information about the social organization of a given community. In Bhutan, documentation of the Tibeto-Burman language Dzongkha reveals a fascinating kinship system. In this talk I present Dzongkha kinship in light of Tibetan data, which, I argue, suggests that Dzongkha speakers have experienced a social history divergent from neighboring Tibetan speakers.
Dzongkha is linguistically a Tibetan dialect (van Driem 1998) but displays a different kinship system than Tibetan. There are several forms, such as terms for ‘mother’, ‘father’, ‘grandmother’ and ‘grandfather’ which are shared between the two languages. There are also several terms similar in form but slightly different in use. For example, Dzongkha ‘aku ‘uncle’ references father’s brother and mother’s second husband but Tibetan akhu references only father’s brother.
Other domains show more divergence in form and use. In sibling terminology, for example, Tibetan has different terms for elder sister (M ego), elder brother (F ego), sister (M ego), brother (F ego) and an additional term for younger sibling of the same gender. Dzongkha, however, has different terms for younger sister (F ego), younger sister (M ego), elder sister, elder brother, and younger brother. Some of the Dzongkha terms appear to be cognate, in part, to Tibetan terms but neither phonological or semantic relationships are straightforward.
Finally, some domains exist in Dzongkha but are completely absent from Tibetan. Most strikingly, there is a reciprocal term in Dzongkha for husbands of sisters; the term ’mâro references the special relationship a man has with his wife’s sister’s husband. No equivalent exists for women married to brothers. In fact, through study of Dzongkha kinship a general tendency emerges for there to be more terms to express relationships to women than to men.
Dzongkha is often passed over in serious language documentation studies as a national language and merely a Tibetan ‘dialect’. However, a deep study in the domain of kinship reveals a fascinating world of social organization, unique to Dzongkha-speaking society and indeed quite distinct from Tibetan. More specifically, I argue the kinship data suggest the Dzongkha-speaking world has been historically shaped by matrilocal and matrilineal social organization, unlike in Tibet. Data in this presentation are organized and illustrated using the MPI program KinOath Kinship Archiver
Literary Review of Poorva Karma in Shalya Karma
No full textAcharya Sushruta is credited with inventing the notion of Trividha Karma and mentioned Trividha Chikitsha Karma in Agropharniya Adhyaya viz; - Poorva Karma, Pradhana Karma, and Paschata Karma. Poorva Karma is derived from the words Poorva (foremost) and Karma (action). In the Ayurvedic tradition, there are two methods of treatment for all diseases: Aushadhi Chikitsa or Shastra Chikitsa. In Shayla Tantra, there are descriptions of Yanta, Shastra, Kshara, and Agni Karmas for performing Shayla Karma (surgical and para surgical procedure), but Poorva Karma should be given importance in any surgical treatment, and this Poorva Karma is recognized as pre-operative care. Poorva Karma is crucial to a successful and complication-free operation
Gommatsara karma-kanda : (part II) /
No full textDl. II ook verschenen als: J. L. Jaini memorial series ; 7.Herdr. van de uitg.: Lucknow : Central Jaina Publishing House, 1937. - (The sacred books of the Jainas ; vol. 10). - (J.L. Jaina memorial series ; vol. 7)
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