Orders of Life

Author(s):  
Patrick Olivelle

This chapter explores the invention and the early history of the system of āśrama (orders of life). Using the newly discovered semantic history of gṛhastha (householder), this study shows that the āśrama system originates from the organization of pāṣaṇḍa religious organization noted by Aśoka, and organizational structure that contained two kinds of members: those who have gone forth as itinerant ascetics (pravrajita) and those who opted to stay at home (gṛhastha). The early formulation of the āśrama system viewed the four orders of Vedic student, married householder, forest hermit, and wandering mendicant as adult vocations chosen by the young adult who has completed his Vedic education. In Manu, we transition to the system where the four are considered four stages of life suitable for young men, adults, and old people.

2017 ◽  
Vol 5 (2) ◽  
pp. 25-37
Author(s):  
Desy Polla Usmany

The presence of Christians in Wandamen Bay, whose life is orderly and peaceful, causing old people in Waropen asked the Dutch to also spread the gospel in their village. Some teachers of the gospel is then sent to Waropen. The purpose of this paper is to determine the religious system Waropen before the entry of Christianity, chronology and impact evangelism and missionary history remains in Waropen, especially in Nau village and Waren village. The research method used is the historical method. Evidence remains, the early history of the spread of the gospel remains can still be found on the island of Nau and Waren, Waropen.AbstrakAdanya orang-orang Kristen di Wandamen Papua, yang hidupnya teratur dan penuh kedamaian, menyebabkan orang-orang tua di Waropen meminta kepada Belanda agar Injil juga disebarkan di kampung mereka. Beberapa guru injil kemudian dikirim ke Waropen. Tujuan penulisan ini adalah untuk mengetahui sistim religi orang Waropen sebelum masuknya agama Kristen, kronologi pekabaran Injil serta dampak dan tinggalan sejarah pekabaran injil di Waropen, khususnya di Kampung Nau dan Kampung Waren. Metode penelitian yang gunakan adalah metode sejarah. Bukti tinggalan-tinggalan sejarah awal penyebaran injil masih dapat ditemukan di Pulau Nau dan Waren, Waropen.


2015 ◽  
Vol 34 (2) ◽  
pp. 296-321 ◽  
Author(s):  
Molly Pasco-Pranger

This article explores the early history of Roman exemplary literature through the case study of the elder Cato’s account of his imitation of the parsimony and self-sufficiency of M’. Curius Dentatus. I reconstruct from Cicero, Plutarch, and other sources a Catonian prose text that unified the exemplary narrative of Curius’ refusal of a bribe from Samnite emissaries with an evocative location at the hearth of a humble Sabine farmstead, an approving “audience” in Cato himself, and a model for the replication of Curius’ virtue. The narrative itself served as the monumentum for the exemplum, and its details are often evoked in place of the exemplary deed itself. I argue that this narrative is both a very early instance of exemplary literature and a self-conscious reflection on the power of literature to transcend temporal and spatial limitations and to extend cultural models for the familial replication of elite virtues to a broader audience.


1911 ◽  
Vol 43 (4) ◽  
pp. 917-934
Author(s):  
J. George Scott

In a very excellent book on the Shans at Home, recently published by a member of this Society, Mrs. Leslie Milne, it is stated that “the chief source of early Shan Buddhism was probably the Talaings and Cambodians”. This is the opinion of the Rev. Wilbur Willis Cochrane, who at the same time states that it is his conviction that the Tai got their alphabet and early literature probably from the same sources. Mr. Cochrane is an American missionary, who has spent something like twenty years among the Tai and is an accomplished Tai scholar. There is a quite considerable Tai literature, mostly of a religious kind, but with a very creditable amount of folk-tales. Unfortunately there is nothing that throws any light on the early history of their country. Previous to our occupation of the Shan States, as a consequence of the annexation of Upper Burma, the whole of the States had been involved in almost incessant civil war, and for a century before that the wars between China and Burma and Burma and Siam had led to the marching and counter-marching of armies through the hills. The troops were Buddhists, no doubt, but they had very little regard for sacred things, and the result is that most of what writings there may have been on the history of the country perished with the monasteries.


1978 ◽  
Vol 12 (1) ◽  
pp. 111-134 ◽  
Author(s):  
Barbara Metcalf

A Recent conference of specialists on the study of Muslims in South Asia identified as one of the neglected areas of their field the study of traditional religious institutions in the modern period. Such institutions as the sufi orders, the religious schools, and the system of pious endowments have been treated, if at all, only in their relation to political developments. Thus the leading theological academy of modern India, the Dār ul-'Ulūm of Deoband, has been studied because many of its ulama played an important role in nationalist politics in India and opposed the foundation of Pakistan. That motive for study has seriously distorted the treatment of the nineteenth-century history of the school, endowing it with an anti-British and revolutionary character when, in fact, the school's concerns were totally a-political. An investigation of the early history of the school suggests many other significant historical themes, notably an important incipient trend toward a formal bureaucratization of the ulama and their institutions. Studies of religious institutions outside India such as Gilsenan's study of the Hamidiya Shadhiliya order in modern Egypt and Roff's study of the Majlis Ugama in Malaysia4 suggest that successful functioning in the modern period has required such a transformation in organizational structure. This article describes the organization of Deoband in its initial decades.


Author(s):  
Robert M. Fisher

By 1940, a half dozen or so commercial or home-built transmission electron microscopes were in use for studies of the ultrastructure of matter. These operated at 30-60 kV and most pioneering microscopists were preoccupied with their search for electron transparent substrates to support dispersions of particulates or bacteria for TEM examination and did not contemplate studies of bulk materials. Metallurgist H. Mahl and other physical scientists, accustomed to examining etched, deformed or machined specimens by reflected light in the optical microscope, were also highly motivated to capitalize on the superior resolution of the electron microscope. Mahl originated several methods of preparing thin oxide or lacquer impressions of surfaces that were transparent in his 50 kV TEM. The utility of replication was recognized immediately and many variations on the theme, including two-step negative-positive replicas, soon appeared. Intense development of replica techniques slowed after 1955 but important advances still occur. The availability of 100 kV instruments, advent of thin film methods for metals and ceramics and microtoming of thin sections for biological specimens largely eliminated any need to resort to replicas.


1979 ◽  
Vol 115 (11) ◽  
pp. 1317-1319 ◽  
Author(s):  
J. E. Morgan

2015 ◽  
Author(s):  
Alexander Henry ◽  
David Thompson
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