scholarly journals Documentary Evidence about the Year of Birth of Vasil Levski

2021 ◽  
Vol 29 (1) ◽  
pp. 8-27
Author(s):  
Plamen Mitev ◽  
Grigor Boykov

Bulgarian historiography did not find to date a documentary source based evidence that firmly establishes 6 July 1837 as the birth date of Vasil Levski. Therefore, other hypotheses placing the birth of Levski in 1846 or 1843 have lately been put forward. The present article examines data from the population registers of Karlovo, kept in the Ottoman archives in Istanbul, and argues that 1840 is Vasil Levski’s most probable birth date.

1898 ◽  
Vol 18 ◽  
pp. 147-159
Author(s):  
Ronald M. Burrows

In my first article on Pylos and Sphacteria I made the rash promise that in an early number of this Journal I would support my theories by documentary evidence. It is with shame that I realise that this is now two years ago. Various circumstances have delayed me. I have been unable to visit Greece again myself, and the friends who were kind enough to do the work for me were constantly baulked by the storminess of the place. Not only was it often impossible to set up a camera ὁπότε πνεῦμα ἐκ πόντου εἴη but even to reach Sphacteria at all. Of the Pylian boatmen, as I know from my own experience, it cannot be said that ἀφειδὴς ὁ κατάπλους καθέστηκε It is only as a patchwork of the results of three different expeditions that I am now in a position to publish a plan of the παλαιὸν ἔρυμα and a fairly complete collection of photographs. In the present article my business will be to act as showman to this series; I have little new to add, and, happily, no fresh opponent to meet. My collaborators have, I think, on practically every point on which they have expressed an opinion, given their support to my views.


Author(s):  
Vicent Baydal Sala ◽  
Ferran Esquilache Martí

  Resum: Tradicionalment s’ha identificat l’«alqueria mia per nom Xilvella» on comença la crònica de Ramon Muntaner amb l’actual municipi de Xirivella, al sud de la ciutat de València, tot i que alhora sempre s’han mantingut dubtes, atesa la manca de proves documentals que ho confirmaren i l’existència d’algunes que ho desmentien. En el present article proposem una altra localització per a l’alqueria de Ramon Muntaner: l’explotació rural que apareix al Llibre del Repartiment de Jaume I com a Xilvella al-Xarquia, en l’actual pedania de les Cases de Bàrcena, al nord de la mateixa ciutat de València. Diversos indicis documentals i paisatgístics així ho assenyalen.   Paraules clau: Ramon Muntaner, Xilvella, Les Cases de Bàrcena, Xirivella, cròniques   Abstract: “My farm called Xilvella” where Ramon Muntaner’s chronicle begins has been traditionally identified with the current municipality of Xirivella, south of the city of Valencia, although at the same time doubts have always remained, given the lack of documentary evidence to confirm it and the existence of some to disprove it. In this article we propose another location for the farm of Ramon Muntaner, that is, the rural area that appears in the Llibre del Repartiment of James I as Xilvella al-Xarquia, in the current term of Les Cases de Bàrcena, a district north of the same city of Valencia. Several documentary and landscape indications point this out.   Keywords: Ramon Muntaner, Xilvella, Les Cases de Bàrcena, Xirivella, chronicles  


1961 ◽  
Vol 6 (3) ◽  
pp. 114-140 ◽  
Author(s):  
Thomas Clancy

In historical narratives of the Tudor Period, disquisitions on the papal deposing power usually occur as comments on the events of the year 1570, when Pius V issued the BullRegnans in Excelsis,declaring Queen Elizabeth to be a usurper. Catholic opinion on the deposing power, however, underwent many fluctuations and changes of emphasis in the years that followed. It may be profitable, therefore, to trace the history of the ideas of the English Catholics about the temporal power of the Pope during the seventy years which followedRegnans in Excelsis.In the present article we shall follow the changes as they are reflected in the printed books of those years, and documentary evidence will only be adduced to explain and comment on published statements.


2020 ◽  
Vol 17 (3) ◽  
pp. 137-156
Author(s):  
Elena N. Gruzdeva

The article introduces the letters of the Professor of Kiev University, Sanskrit scholar Fyodor Ivanovich (Friedrich) Knauer (18491917) sent by him to his colleague, philologist Vladimir Nikolaevich Peretz. They are now housed at the Personal Fund of V.N. Peretz in the Russian State Archive of Literature and Art (RGALI. Fond 1277. Inv. 1. F. 35). This set of letters is undoubtedly of great importance because, among other things, we have no other surviving epistolary heritage of the scholar. Revealing the authors personality, the letters (there are only 21 of them) acquaint us to some extent with his inner world. Until recently, F.I. Knauers biography, especially the years of his exile, was full of blank spots which we can finally fill. The entire sequence of events relating to Knauers arrest, up to his arrival in Tomsk and life in Siberia, is presented by him as an uninterrupted narrative. The letters give us an idea of relations between the scholar, when he was out of favor, and his colleagues, friends, common people, local and higher authorities. They provide reliable documentary evidence of the terrible misfortune of a sincere person, who fell a victim to a complicated political period. The letters may also be regarded as sketches of Siberians everyday life. The present article includes 7 letters out of 21, the others are to be published in the next issue of the Journal.


1966 ◽  
Vol 19 (2) ◽  
pp. 463-472 ◽  
Author(s):  
H. Meltzer

“How Does a Fee Dependent Psychologist Continue his Scientific and Professional Growth?” was the title of a symposium at a recent APA convention. The purpose of the present article is to illustrate how it was done in a period of 18 yr. from 1934–1952 by one psychologist. Facts concerning money, motivation, and productivity are presented here. Documentary evidence includes a description of the extent and nature of productivity by way of publications as well as a picture of growth as a business enterprise considered financially. This material is preceded by a presentation of data concerning productivity in the Industrial Division since 1927, in the Clinical Division since 1947, followed by a consideration of patterns of professional values and 10 suggestions for improving the situation.


2003 ◽  
Vol 34 (4) ◽  
pp. 219-226 ◽  
Author(s):  
Bart Duriez ◽  
Claudia Appel ◽  
Dirk Hutsebaut

Abstract: Recently, Duriez, Fontaine and Hutsebaut (2000) and Fontaine, Duriez, Luyten and Hutsebaut (2003) constructed the Post-Critical Belief Scale in order to measure the two religiosity dimensions along which Wulff (1991 , 1997 ) summarized the various possible approaches to religion: Exclusion vs. Inclusion of Transcendence and Literal vs. Symbolic. In the present article, the German version of this scale is presented. Results obtained in a heterogeneous German sample (N = 216) suggest that the internal structure of the German version fits the internal structure of the original Dutch version. Moreover, the observed relation between the Literal vs. Symbolic dimension and racism, which was in line with previous studies ( Duriez, in press ), supports the external validity of the German version.


Author(s):  
Odile Husain

Le présent article tente d’effectuer un rapprochement entre un article européen de Rossel et Merceron et un livre américain de Reid Meloy, tous deux consacrés à l’analyse des organisations psychopathiques. Si tous les auteurs s’entendent sur l’économie narcissique du psychopathe, le choix de la population d’étude diffère quelque peu, en raison de l’approche structurale des premiers et de l’approche symptomatique du second. Tandis que l’étude suisse ne retient que des psychopathes du registre des états-limites, l’étude américaine inclut également des psychopathes de niveau psychotique. Par contre, la mésentente règne au niveau des outils d’analyse du discours psychopathique: analyse statistique et échelles validées chez Meloy; approche qualitative chez Rossel et Merceron. Aux premiers, l’on reprochera un certain réductionisme et appauvrissement du discours, prix à payer pour le respect de la standardisation et de la cotation. Aux seconds, l’on reprochera l’absence de toute quantification qui pose problème lorsque l’on aborde la question de la validité des données. Néanmoins, Européens et Américains s’entendent sur la notion d’un fonctionnement psychopathique. La relation d’objet est marquée par la pulsion agressive et ses dérivatifs, par la recherche de pouvoir et de contrôle. La lutte contre la dépendance est déduite chez Meloy de l’absence de réponse de texture et chez Rossel et Merceron de l’absence de contenus de dépendance. La qualité narcissique des représentations d’objet est mise en évidence, chez Meloy, par le biais de l’investissement du paraître, chez Rossel et Merceron par l’importance du processus d’externalisation. La dévalorisation des objets est aussi décrite. Ni les uns ni les autres ne font réellement référence à l’angoisse car cette angoisse qualifiable d’anaclitique s’exprime justement sous des manifestations tout à fait opposées. Le vide intérieur est déduit, chez Meloy, à partir de l’ennui que vit le psychopathe et, chez Rossel et Merceron, à partir de la survalorisation de la référence au réel. Une grande convergence existe entre les deux écrits au sujet des mécanismes de défense. Tous les auteurs s’accordent sur la prépondérance du clivage et du déni, un déni par le mot et l’acte chez Meloy, un déni hypomaniaque chez Rossel et Merceron. De part et d’autre de l’Atlantique, on s’accorde également pour attribuer une place importante à l’identification projective et à l’identification à l’agresseur. Par ailleurs, Rossel et Merceron démontrent comment à travers les caractéristiques de l’énonciation et les nuances de la verbalisation du psychopathe, il est possible d’inférer son non-investissement de la mentalisation et du savoir au profit d’un surinvestissement de l’agir. La complémentarité, voire la similarité, des commentaires dans les deux ouvrages devrait réconforter certains cliniciens, désarmés devant le fossé qui semble parfois régner entre la littérature des deux continents et confirmer, qu’indépendamment du type de méthodologie et de validation choisi, l’observation clinique du psychologue expérimenté demeure la pierre angulaire de toute recherche en psychopathologie.


2011 ◽  
pp. 4-15
Author(s):  
A. Belyanin ◽  
I. Egorov

The paper is devoted to Maurice Allais, the Nobel prize winner and one of the most original and deep-thinking economist whose centenary is celebrated this year. The authors describe his contributions to economics, and his place in contemporary science - economics and physics, as well as his personality and philosophy. Scientific works by Allais, albeit translated into Russian, still remain little known. The present article aims to fill this gap and to pay tribute to this outstanding intellectual and academic, who deceased last year, aged 99.


Author(s):  
Somboon Watana, Ph.D.

Thai Buddhist meditation practice tradition has its long history since the Sukhothai Kingdom about 18th B.E., until the present day at 26th B.E. in the Kingdom of Thailand. In history there were many well-known Buddhist meditation master teachers, i.e., SomdejPhraBhudhajaraya (To Bhramarangsi), Phraajarn Mun Puritatto, Luang Phor Sodh Chantasalo, PhramahaChodok Yanasitthi, and Buddhadasabhikkhu, etc. Buddhist meditation practice is generally regarded by Thai Buddhists to be a higher state of doing a good deed than doing a good deed by offering things to Buddhist monks even to the Buddha. Thai Buddhists believe that practicing Buddhist meditation can help them to have mindfulness, peacefulness in their own lives and to finally obtain Nibbana that is the ultimate goal of Buddhism. The present article aims to briefly review history, and movement of Thai Buddhist Meditation Practice Tradition and to take a case study of students’ Buddhist meditation practice research at the university level as an example of the movement of Buddhist meditation practice tradition in Thailand in the present.


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