Nothing Matters But The Quality Of Trace In Mind Dove Stav Memoria
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Suffering Time: Philosophical, Kabbalistic, and Ḥasidic Reflections on Temporality
No one theory of time is pursued in these essays, but a major theme that threads them together is Wolfson’s signature idea of the timeswerve as a linear circularity or a circular linearity, expressions that are meant to avoid the conventional split between the two temporal modalities of the line and the circle. The conception of time elicited by Wolfson from a host of philosophical and mystical sources—both Jewish and non-Jewish—buttresses the contention that it is precisely structural invariability that engenders interpretive variation. This hermeneutical axiom is justified, in turn, by the presumption regarding the cadence of time as the constant return of what has always been what is yet to be. The telling of time wells forth from the time of telling. One cannot speak of the being of time, consequently, except from the standpoint of the time of being, nor of the time of being except from the standpoint of the being of time.
John of Moravia between the Czech Lands and the Patriarchate of Aquileia (ca. 1345–1394)
In this book, Ondřej Schmidt offers a critical biography of John of Moravia, illegitimate son of the Moravian Margrave John Henry from the Luxembourg dynasty. Earlier research has confused John with another son of the Margrave, but here, the author argues that John actually became provost of Vyšehrad (1368–1380), bishop of Litomyšl (1380–1387), and eventually patriarch of Aquileia (1387–1394). The study provides a detailed account of John’s life and his assassination in the wider context of princely bastards’ careers, the Luxembourg dynasty, and Czech and Italian history. Schmidt also explores the development of the “second life” of John of Moravia in the historical memory of the following centuries. First published in Czech by Vyšehrad Publishers Ltd as Jan z Moravy. Zapomenutý Lucemburk na aquilejském stolci, Prague, 2016
Common Spaces of Urban Emancipation
There is a growing discussion on the cultural meaning and politics of urban commons, and Stavrides uses examples from Europe and Latin America to support the view that a world of mutual support and urban solidarity emerges today in, against, and beyond existing societies of inequality.