The Anonymity of a Commentator examines the life and writings of the Egyptian Sufi-scholar Zakariyyā al-Anṣārī (d. 926/1520), the longest-serving chief Shāfi'ī justice to the Mamlūk sultanate during its final years. It analyzes al-Anṣārī's commentaries in the disciplines of Sufism and Islamic law as a case study to illustrate how and why Muslims produced commentaries in the later Islamic Middle Period and how the form and rhetoric of commentary writing furnished scholars like al-Anṣārī with a medium in which to express their creativity and adapt the received tradition to the needs of their time. Whereas twentieth-century scholars tended to view Muslim commentary texts as symbols of intellectual stagnation in and of themselves, contemporary scholars recognize that these texts are often the repositories of profound ideas, although they approach them with little guidance from their academic predecessors. The Anonymity of a Commentator aims to provide this guidance, through a close study of one of the most prolific commentary writers in Islamic history.

2021 marks the 100th anniversary of sports commentary. Award-winning commentator Michael Schiavello examines the greatest sports commentators in history, the best calls ever heard, and offers stories from his own journey through the sports broadcasting world. The Commentators reviews of more than 60 of the best moments in sports history and examines some of the finest plays and commentary calls across 20 different sports including soccer, American football, golf, boxing, Formula One, horse racing, ice hockey, athletics, tennis, baseball, cricket, professional wrestling, darts, rugby, cycling, and more--plus the biggest sports events, including Olympics (summer and winter), FIFA World Cup, Super Bowl, World Series, and Rugby World Cup. A powerful story unfolding during a sports event can inspire us about a sport we've never watched, an athlete we haven't heard of, or a country we've never visited or even located on a map. Stories engross an audience and engage them on an emotional level. Once a commentator captures an audience's emotions, they're putty in his hands. The power of sports lies within those individuals and the ability of the commentator to tell those stories.

For a long time the Diatessaron has drawn the interest of modern scholars. Some of the problems related to the Syriac Harmony of the Gospels have been solved. Others still remain in dispute. The Syriac Commentary on the Diatessaron, attributed to Ephraem (306-373), is one of the most important witnesses to the wording of the Harmony. Unfortunately, most of the surviving Syriac folios of the text have been discovered only recently. Consequently, no detailed study on the Commentary has been undertaken yet. It is the aim of this study to present this scholarly demand. This Oxford dissertation deals with the questions of the difficult process of the Commentary's transmission and analyses both the Trinitarian and Christological understanding of its author. By way of a comparison with the "genuine" Ephraem, this study argues that the Commentary in its present form is a compilation from the hand of one of his disciples. However, it serves as an important source on the theological discussions in the Edessa of the late fourth and early fifth centuries.

The Laozi has been translated into Western languages hundreds of times over the past two hundred years. It has become the book of Chinese philosophy most widely appreciated for its philosophical depth and lyrical form. Nevertheless, very little attention has been paid to the way in which this book was read in China. This book introduces the reader to a highly sophisticated Chinese way of reading this Taoist classic, a way that differs greatly from the many translations of the Laozi available in the West. The most famous among the Chinese commentators on the Laozi—a man appreciated even by his opponents for the sheer brilliance of his analysis—is Wang Bi (226–249). Born into a short period of intellectual ferment and freedom after the collapse of the Han dynasty, this self-assured genius, in the short twenty-three years of his life, dashed off two of the most enduring works of Chinese philosophy, a commentary on the Laozi and another on the Book of Changes. By carefully reconstructing Wang Bi's Laozi text as well as his commentary, this book explores Wang Bi's craft as a scholarly commentator who is also a philosopher in his own right. By situating his work within the context of other competing commentaries and extracting their way of reading the Laozi, this book shows how the Laozi has been approached in many different ways, ranging from a philosophical underpinning for a particular theory of political rule to a guide to techniques of life-prolongation. Amidst his competitors, however, Wang Bi stands out through a literary and philosophical analysis of the Laozi that manages to "use the Laozi to explain the Laozi," rather than imposing an agenda on the text. Through a critical adaptation of several hundred years of commentaries on the classics, Wang Bi reaches a scholarly level in the art of understanding that is unmatched anywhere else in the world.

The Gaṇitatilaka and its Commentary: Two Medieval Sanskrit Mathematical Texts presents the first English annotated translation and analysis of the Gaṇitatilaka by Śrīpati and its Sanskrit commentary by the Jaina monk Siṃhatilakasūri (13th century CE). Siṃhatilakasūri’s commentary upon the Gaṇitatilaka is a key text for the study of Sanskrit mathematical jargon and a precious source of information on mathematical practices of medieval India; this is, in fact, the first known Sanskrit mathematical commentary written by a Jaina monk, about whom we have substantial information, to survive to the present day. In presenting the first annotated translation of these two Sanskrit mathematical texts, this volume focusses on language in mathematics and puts forward a novel, fresh approach to Sanskrit mathematical literature which favours linguistic, literary features and textual data. This key resource makes these important texts available in English for the first time for students of Sanskrit, ancient and medieval mathematics, South Asian history, and philology.

Shows that modernism was concocted out of surprising sources, and that one of them was Toryism during 1900-1920.

The third volume of this invaluable sourcebook covers three main subject areas: the metaphysics of Aristotle's logical works; logic; and the higher metaphysics of Neoplatonism.

While cultural literacy in early China was grounded in learning the Classics, basic competence in official life was generally predicated on acquiring several forms of technical knowledge. Recent archaeological finds have brought renewed attention to the use of technical manuals and mantic techniques within a huge range of discrete contexts, pushing historians to move beyond the generalities offered by past scholarship. To explore these uses, Technical Arts in the Han Histories delves deeply into the rarely studied "Treatises" and "Tables" compiled for the first two standard histories, the Shiji (Historical Records) and Hanshu (History of Han), important supplements to the better-known biographical chapters, and models for the inclusion of technical subjects in the twenty-three later "Standard Histories" of imperial China. Indeed, for a great many aspects of life in early imperial society, they constitute our best primary sources for understanding complex realities and perceptions. The essays in this volume seek to explain how different social groups thought of, disseminated, and withheld technical knowledge relating to the body, body politic, and cosmos, in the process of detailing the preoccupations of successive courts from Qin through Eastern Han in administering the localities, the frontier zones, and their numerous subjects (at the time, roughly one-quarter of the world's population).