Death and the Maiden in Philostratus, About Apollonius of Tyana 4.45

The Vita Apollonii leaves much open to interpretation. In 4.45 Philostratus tells us about a young woman who was thought dead by her family and the whole of Rome. Apollonius whispers something in her ear and the maiden starts talking again. The narrator comments it was impossible for the bystanders and still is impossible for him to say whether the girl was really dead or not: whether it was a case of Scheintod which proved Apollonius’s extraordinary powers of observation or whether it was a resurrection-miracle which would signal a special ontological status for ‘the man’ from Tyana. In his suspension of judgment, Philostratus uses the words arrhêtos hê katalêpsis combining a technical term from Stoic epistemology (katalêpsis) with a concept related to the Mysteries (arrhêtos). We discuss the Philostratean interpretative strategies, link them to the Pythagorean tradition of selective communication, and read the reference in this chapter to the story of Alcestis to the epistemological debates between Stoics and Skeptics about the limits of human wisdom.

NEOLOGISM IN ENGLISH-ARABIC TRANSLATION OF INFORMATION TECHNOLOGY TERMS

Technological advancements have aided in the expansion of a languages vocabulary through the addition of new items. Naming items can be accomplished during the translation process by constructing a diverse structure of neologisms. The purpose of this study was to analyse the results of technical term translations from English to Arabic in the field of Information Technology (IT) and to ascertain the frequency with which Arabic neologisms are published as a result of the process. Additionally, the study identified factors that influence the formation of neologisms through the translation process of translators. The study analysed data from the ProZ.com website regarding IT terms. The data were analysed by dividing the source term into a variety of neologism structures, such as derivatives, blended, compound, and acronym. The research was conducted using al-Sihabis theoretical framework for word formation, which classified word formation into two categories: Morphological Neologism, which refers to the process of word development, and Loan Neologism, which refers to the process of converting foreign language words to Arabic. The findings indicate that ProZ.com translators took one of two approaches to the formation of Arabic neologism: they either altered the original structure of the source term or preserved it as the structure of Arabic neologism. Nonetheless, 44% of the data wereconverted to compound form. While the majority of other neological structures are derived from the original structure of the source language. The structure of such neologisms is shaped by the translators translation process. Translators frequently translate data literally in order to preserve the source language neologism in its original form, according to studies. However, 25% of data were translated using descriptive and functional equivalence, while 13.1% of data were translated using the Arabization process, which converts source language terms that lack an Arabic equivalent.

Cooperation, risk, trust

Within the general approach known as translator ethics, complementary roles are played by the concepts of cooperation, risk, and trust. Cooperation, as a technical term, describes the attainment of mutual benefits as the desired outcome of an interaction, indeed as the foundation of social life. In translator ethics, the aim is more specifically to enhance long-term cooperation between cultures. The concept of risk is then used to think about the probabilities of that general aim not being obtained and what kinds of strategies and efforts can be employed to avert that outcome by increasing mutual benefits. Trust, finally, characterizes the relationship that translators must have with those around them in order for them to contribute to cooperation, such that the most critical risk they face is that of losing credibility. Together, these concepts are able to address some of the thornier issues in translator ethics and provide a frame for ongoing discussion and research.

A REVIEW ON PILLA ROGAS

Shalakya Tantra is one of the eight branches of Ayurveda specifically for the diagnosis, treatment, and prevention of all the diseases occurring above the neck such as eyes, ear, nose, mouth and head. The branches of Shalakya Tantra includes Nethra Chikitsa (Ophthalmology), Karna Chikitsa (otology), Nasa Chikitsa (Rhinology), Mukharoga Chikita (Oral hygiene, Dentistry and Laryngology), and Shiroroga Chikitsa (diseases of the head). Among them, Ophthalmology comprises a major part of Shalakya Tantra. The eye is a very important and sensitive part of the body and responsible for visibility therefore the disease related to the eye must be handled carefully. According to Acharya Vagbhata, 18 diseases are designated as Pillakhya Rogas or Pilla Rogas which persist for a long time. The term Pilla means lusterless, dull, clouded, or dirty. Here it is used as a technical term to denote a group of 18 diseases of the eye. Also, many simple and effective treatments are mentioned in Ashtanga Hrudaya by Acharya Vagbhata. In this paper, an effort is taken to compile the references regarding Pillarogas and its management.

Cosmetology versus cosmetic dermatology – A personal view

The dispute on cosmetology or cosmetic dermatology as the right technical term to describe the dermatological subspeciality is not only about words but contents and perspectives. Cosmetic/ esthetic dermatology seems a better choice as outlined in this “Perspective” article. Independent from that, has the term cosmetology been used for non-medical study in natural sciences and business economics with a focus on later employment in the cosmetic industry.

Ghost Theme is Ancient Kannada and Tamil texts

As members of Dravidian family of Languages, Kannada and Tamil are close to each other. Apart from linguistic and grammatical similarities there are comparable elements in literary texts also. There are similar motifs and themes in Ancient Kannada and Tamil literary works. Though a few studies have concentrated in the similarities of Kannada and Tamil grammars, very little is done on the similar features of literary works. This paper makes an attempt to bring out a surprising motif of ghosts that occur in Ancient Kannada and Tamil texts. Tolkappiyam is an early grammatical work in Tamil and date of which is believed to be from 1 to 3 AD. This book speaks of a concept of ‘Thodakkaanji’. This concept is explained by commentators as not allowing the evil spirit to eat the body of the hero who died during a war. The same concept, though the technical term to denote the concept is absent, is present in the Kannada text ‘Sahasa Bheema Vijaya or Gadhayuddha’ by the Ranna, who belongs to the tenth century. While the theme of the narration centers around the battle of maces between Bhima and Duryodhana on the last day of the eighteen-day war, the poet uses a technique similar to flashbacks. This technic we can see in Tamil as a “Singanokku” which is used in grammar text to explain the ‘noorpaa’. Ranna the Kannada poet gives the details of an incident of the war field where the dead leader’s body is guarded from evil spirits/ ghosts by the fellow warriors whose wounds are less fatal. Tolkappiyam is an earlier work and Ranna’s work is late period. But that the particular theme of Thodakkanchi occurs in the Kannada and Tamil contexts merits mention and study a rare example which has not been brought out by anybody so far. Such similar points of comparison are brought out elaborately in this article.

CONCEPT OF KARMAJA VYADHI Priyanka C. Kallihal1, R Y. Timmapur2 ISSN: 2320-5091

Vyadhi is a state in which the body and mind are subjected to pain and grief. In classics vyadhi have been divided into several types based on some characters in that Karmaja Vyadhi is one among them. We are perhaps confus- ing Karmaja vyadhi with karma. Karmaja vyadhi is a technical term in Ayurveda. Karma is a very huge term, and it includes everything we think, speaks or does. But if we come down to a narrower plane, we see vyadhis coming from different sources. Here papa karma is the main karana for Karmaja vyadhi so diagnosis of Karmaja vyadhi is not very easy. So, the present analysis is intended to highlight the ayurvedic aspect of karmaja vyadhi in elabo- rated form. Keywords: Karmaja vyadhi, Papa Karma.

Speciesism and Speciescentrism

The term ‘speciesism’ was once coined to name discrimination against nonhuman animals (Ryder 1975) as well as the bias that such discrimination expresses (Singer 2009 [1975]). It has sparked a debate on criteria for being morally considerable and the relative significance of human and nonhuman animals’ interests. Many defenses of the preferential consideration of humans have come with a denial of the normative meaning of the term ‘speciesism’ itself (e.g., Cohen 1986, Kagan 2016). In fact, defenders of the moral relevance of species membership and their critics alike have often used ‘speciesism’ as a merely descriptive technical term for classifying positions in normative ethics. This paper argues that this terminological choice severely impoverishes our ethical vocabulary and moral conceptual scheme. It obscures the considerable common ground among theorists with differing views on the relevance of various properties for moral consideration. It is often overlooked that even most defenders of the preferential treatment of one’s fellow species members have good reason to hold on to the normative notion that ‘speciesism’ was originally meant to be. Two distinct types of concepts are involved when differential treatment along species lines is addressed in a normative and a descriptive way, respectively. The term ‘speciesism’ should be reserved for the normative concept and kept apart from the descriptive term ‘speciescentrism.’ Attempts to redefine speciesism as something that is not wrong by definition are shown to be epistemically and morally harmful for the same reasons attempts to redefine racism and sexism in this way are.