A Reflective Essay of a Conceptual Model for Self-Directed Learning for the Adult Learner

Of the many factors affecting our lives today, the ever-changing landscape of education is at the forefront. Learning is a complex behavior which involves cognitive, affective, and psychomotor domains. While pedagogy is the art and science of teaching children, andragogy is the art and science of teaching adults. The term pedagogy came into use in the seventh century. It wasn't until the 19th and 20th centuries that what we know as traditional learning theories—behaviorism, humanism, cognitivism, social cognitivism, and constructivism—were recognized. They were derived from the investigative tools of theorists—Pavlov, Skinner, Piaget, Freud, Maslow, Rogers, and Thorndike—to understand the nature of learning. In 1970, Malcolm Knowles promoted andragogy as a model of assumption that serves as a basis for an emergent theory. Today, the way of differentiating adult learners from children learners is through the process of andragogy.

Христијанизација Нубијe и везе са Византијом до X века

Indications of the first baptismal endeavors in Nubia can be traced back to the apostolic period. The final baptism of all three Nubian states (Nobatia, Makuria, Alodia) took place in the 6th century. A strong and lasting alliance with Byzantium implied cultural, religious and trade contacts. The historiography is dominated by the theory of the collapse of Nubian- Byzantine ties after the Islamic Conquest of Egypt in the 7th century. The similarity of Nubian society with Byzantine after the seventh century is explained by the theory of memory of Byzantium in Nubia. On the other hand, relying on the Arab-Byzantine sources, the trade relations between Nubia and Byzantium can be traced back to the 10th century. According to Ibn Yahya the Nubians appear as a guard of emperors in Constantinople. The general Byzantine term of the Ethiopians mainly denoted various East African peoples in Byzantine sources. In the tenth century, it is possible to identify Nubians in such mentions.

Kings of Chaldea and Sons of Nobodies: Assyrian Engagement with Chaldea and the Emergence of Chaldean Power in Babylonia

From the ninth century until the last quarter of the seventh century BCE, the Assyrian Empire first extended its power over Babylonia and then engaged in a prolonged effort to retain control. The patchwork nature of Babylonian society—divided as it was between the traditional urban centers, territories controlled by five distinct Chaldean tribes, and regions inhabited by Aramaean tribes—presented opportunities and challenges for Assyria as it sought to assert its dominance. Assyrian interactions with the Chaldean tribes of Babylonia redefined the Chaldeans’ place within power relationships in southern Mesopotamia. Starting in 878, Assyria first perceived Chaldean territory as distinct from what they defined as Karduniaš, the land ruled by the king of Babylon. Shalmaneser III exploited and accentuated this division by recognizing the Chaldean leaders as kings and accepting their tribute even as he concluded a treaty with the Babylonian king, Marduk-zakir-shumi I. By decentralizing power in Babylonia, Assyria was able to assert indirect control over Babylonia. However, periods of Assyrian weakness created opportunities for several Chaldeans—drawing upon the economic and military power they could muster—to claim the title of king of Babylon with all the accompanying ideological power. These new developments prompted Assyria under the Sargonids to create counter-narratives that questioned the legitimacy of Chaldeans as kings of Babylon by presenting them as strange and inimical to the Assyrian order even as Assyrian interactions with the Chaldeans improved Assyrian familiarity with them.

Five Anastasiae and Two Febroniae: A Guided Tour in the Maze of Anastasia Legends. Part One. The Oriental Dossier

The recent data related to the legend of St Anastasia in Byzantium require a fresh analysis of the mutually connected cults of Anastasia and Febronia in both the Christian East and West. Part One of the present study is focused on the East, whereas Part Two will be focused on the Latin West. In Part One, the cult of Anastasia is discussed especially in Constantinople from the mid-fifth to the fourteenth centuries, with special attention to the epoch when the Imperial Church was Monothelite (seventh century). In this epoch, a new avatar of St Anastasia was created, the Roman Virgin, whose Passio was written on the basis of Syriac hagiographic documents. The cult of this second Anastasia was backed by Monothelite Syrians, whereas the fifth-century cult of Anastasia in Constantinople was backed by the Goths. Transformations of Anastasia cults in the era of state Monothelitism were interwoven with a new Syriac cult of Febronia of Nisibis that appeared in the capital shortly after its creation in Syria in a Severian “Monophysite” milieu.

Římskoprávní kořeny zákonodárství krále Kentu Æthelberhta

The article focuses on the Æthelberht’s Law Code from the beginning of the seventh century as it aims to analyse Roman law roots of Æthelberht’s legislation. A wide range of primary and secondary sources (both domestic and foreign) is used for the analysis. The introductory part of the paper provides broader historical context with an emphasis on king Æthelberht himself as well as on a description of his law code. Furthermore, the work analyses the Roman law roots of the Code by not only using The Digest of Justinian, The Institutes of Justinian but also the first known written source of Roman law – Lex Duodecim Tabularum. Additionally, a comparison of Frankish Lex Salica and Æthelberht’s Code is presented. The author aims to prove that the Anglo-Saxon law codes were, in fact, influenced by the Roman law.

The Evolution of Tyrant Tropes in Greek Tragedy

<p>Tyranny (tyrannis) is a name given to a type of Greek monarchy that came into being in the seventh century B.C.E. The democratisation of Greece and the transference of aristocratic ideas of equality and liberty to the whole citizen population led the vilification of tyranny as the opposite of democracy and its extensive use as a foil for democracy in Athenian politics. This political idea made its way into literature, including tragedy where it was one of several important anachronistic political ideas. The demonization of the tyrant also led to the development of tropes to create the stereotype of the tyrant. These tropes are catalogued in Plato and Aristotle and widely recognised in Herodotus, but as Lanza (1977) and Seaford (2003) have pointed out, they also occur in tragedy, to the same extent as they do in prose. The tropes can roughly be split into two groups – those that are based on real power-conserving strategies and those that were created to characterise the tyrant as a moral monster.</p>

The Evolution of Tyrant Tropes in Greek Tragedy

<p>Tyranny (tyrannis) is a name given to a type of Greek monarchy that came into being in the seventh century B.C.E. The democratisation of Greece and the transference of aristocratic ideas of equality and liberty to the whole citizen population led the vilification of tyranny as the opposite of democracy and its extensive use as a foil for democracy in Athenian politics. This political idea made its way into literature, including tragedy where it was one of several important anachronistic political ideas. The demonization of the tyrant also led to the development of tropes to create the stereotype of the tyrant. These tropes are catalogued in Plato and Aristotle and widely recognised in Herodotus, but as Lanza (1977) and Seaford (2003) have pointed out, they also occur in tragedy, to the same extent as they do in prose. The tropes can roughly be split into two groups – those that are based on real power-conserving strategies and those that were created to characterise the tyrant as a moral monster.</p>

Quintilian in Late Antiquity

This chapter provides a complete survey of the reception of Quintilian in late Antiquity. A brief note on the general literature and research tools available for the study of this vast topic, and on the key testimonies from the fourth until the seventh century, highlighting Quintilian’s fame as teacher of rhetoric and author of the Institutio and the Declamationes, is followed by a discussion of the influence of the Institutio on Christian education and on Christian thought, notably on Jerome, Lactantius, Hilary of Poitiers, Tyconius, Orosius, and Cassiodorus. Quintilian’s importance for the history of grammar is difficult to determine, but similarities between the grammatical chapters of the Institutio and the grammatical treatises of late Antiquity suggest that there may have been some direct influence. Donatus never cites Quintilian, while other grammarians such as Priscian, Diomedes, and Rufinus occasionally mention him or clearly make use of the Institutio. The influence of the Institutio on the so-called Minor Latin Rhetoricians is difficult to prove, but it is clear that the summaries, compilations, specialized monographs, and commentaries which form the substance of the rhetorical tradition in late Antiquity define themselves in one way or another by their relation to the Institutio. There was also some influence of the Institutio on the encyclopaedists Martianus Capella, Cassiodorus, and Isidorus. It was also in late Antiquity that the collections of Major Declamations and Minor Declamations were ascribed to Quintilian.