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b-greek-digest V1 #752
b-greek-digest Wednesday, 14 June 1995 Volume 01 : Number 752
In this issue:
Re: Phil. 2 Again
Re: The Christ Hymn
Re: Phil. 2 Again
Re: The Christ Hymn
Re: BG: transliteration schemes
Aristotle in the Christ Hymn?
Re: BG: transliteration schemes
Re: Aristotle in the Christ Hymn?
Help with GEGONASIN
Re: Help with GEGONASIN
Re: "God's Son"
Re: The Christ Hymn
Re: Porneia (in Matt 19:9)
ACH/ALLC '95 program
----------------------------------------------------------------------
From: LISATIA@aol.com
Date: Wed, 14 Jun 1995 02:13:53 -0400
Subject: Re: Phil. 2 Again
dear prof. Conrad,
thanks for bringing up phil.2, and the difficulties of translating this
passage. some 15 years ago, Hans-Martin Schenke, in "Von Weisheit zur
Gnosis", an article, concluded that Paul himself wrote this poetic
exhortation in a semi-Docetic mode, the genre being wisdom paranesis.
Schenke gave a gnostic wisdom passage from "The teaching of Silvanus" (Nag
Hammadi 7.4.107) as illustrative
of the mode:
"For since he (Christ) is Wisdom, he makes the foolish man wise. She
(wisdom) is a holy kingdom and a shining robe. For she is as much gold and
gives you great honor. The Wisdom of God became a type of fool for you, so
that she might raise you up, o foolish one, and make you wise. And the Life
died for you when he was powerless, so that through his death he might give
life to you who have died."
Schenke argued that wisdom dialectic is the proper background for the Phil.
passage, and the kerygma can be seen within this matrix.
With regard to "harpagmos" - this word is used with a negative, and so it
is logical enough to say that Christ did not want to treat being equal with
God as dirty plunder but . . . With regard to "morphe" - the writer sees one
form, or essence, exchanged for another, typical Greek conceptualization.
trans.: "he didn't think being equal to God as dirty plunder (he wasn't
that kind of person), but emptied himself (of form) and took on the form of a
slave . . .". Do thou go and do likewise.
lisatia@aol.com (richard
arthur)
------------------------------
From: Shaughn Daniel <zxmli05@student.uni-tuebingen.de>
Date: Wed, 14 Jun 1995 11:51:58 +0000
Subject: Re: The Christ Hymn
BIBLIOGRAPHIC INFORMATION
J. Becker, H. Conzelmann und G. Friedrich.
Die Briefe an die Galater, Epheser, Philipper,
Kolosser, Thessalonicher und Philemon.
Das Neue Testament Deutsch 8
Goettingen & Zurich: Vandenhoeck & Ruprecht, 1990
40 DM; 286 pages, Name and Subject Index
INTRODUCTION
Gerhard Friedrich's discussion of the Christ hymn (pp. 149-154) includes
the following translation:
5 Sinnet bei euch auf das, was man auch in Christus Jesus (sinnt),
6 der in Gestalt Gottes sein Dasein hatte,
beutete das Gott-gleich-Sein nicht aus,
7 sondern er entaeusserte sich,
nahm die Gestalt eines Knechtes an,
ward den Menschen gleich
und der Erscheinung nach als Mensch erfunden.
8 Er erniedrigte sich selbst
und wurde gehorsam bis zum Tode.
Ja, bis zum Tode am Kreuz.
9 Darum hat Gott ihn auch erhoeht
und ihm den Namen ueber alle Namen verliehen,
10 Damit in dem Namen Jesu ,,sich alle Kneie beugen sollen'',
der Himmlischen, Irdischen und Unterirdischen,
11 und ,,jede Zunge bekenne'':
,,Herr ist Jesus Christus''
Zur Ehre Gottes des Vaters.
REVIEW OF FRIEDRICH'S REMARKS
Friedrich is somewhat critical concerning the theological nature of these
verses. He comments that the hymn most probably does not come from Paul
himself: "...da sich in ihm eine ganze Reihe von Woertern findet, die
Paulus sonst nicht zu gebrauchen pflegt" (149f). F. also believes that the
content of the Christ hymn differs from the theology of Paul: a) the
salvific meaning of Jesus' death "for us" is not brought out in the hymn as
elsewhere in Pauline theology; and b) the resurrection is not mentioned,
which otherwise takes on central importance.
F. describes only cursively the poetic structure of the hymn, which is in
the form of a Jewish psalm with parallelism of the strophes. The double
stanza of v. 6 deals with preexistence. V. 7f is more embracing and deals
with the description of humiliation and obedience. The last words of v. 8
do not fit to the structure because its poetic length is too long in
comparison with the former lines. Here, Paul has inserted a "Gipfelpunkt"
to the theme of self-humiliation at the end of the first section. There is
a deep cleft between vv. 8 and 9. The first section has Jesus as its
subject while the second has God. The "humiliation" of the first section is
contrasted with the "exaltation" of the second section. Friedrich's words
concerning the last phrase is somewhat critical:
<quote>
Die letzten Worte des Liedes ,,zur Ehre Gottes des Vaters'' (v. 11)
lassen sich genau so schlecht in die poetische Ordnung einfuegen wie
die Bemerkung ,,bis zum Tode am Kreuz'' im vorhergehenden Liedteil.
Auch inhaltlich stoeren sie den Aufbau. Da in diesem Teil Gott Subjekt
ist, passt die Wendung ,,zur Ehre Gottes des Vaters'' nicht in die
Schilderung des Handelns Gottes mit Jesus hinein. (150)
</quote>
But F.'s last words concerning the passage represent an understanding for
Paul and his poetic misnomers: "Erniedrigung und Erhoehung, ,,bis zum Tode
am Kreuz'' und ,,zur Ehre Gottes des Vaters'' entsprechen sich" (150).
Interestingly, for F., these end-phrases, while interpreted as
interruptions to the poetic flow of the hymn, form a correspondence
thematically.
Friedrich rejects the following positions as being the "one"
religio-historical background for the Christ hymn:
(a) the myth of the fallen angel of light in the Life of Adam and Eve,
because Christ possessed "die Gottgleichheit" and he had no need to strain
for it;
(b) a picture of Adam (Ge 1.26), because Adam was created in God's
"Ebenbild", but this was not enough to make him content, rather he fell to
the temptation of the devil to seek the "Gottgleichheit", and further,
while Adam and Christ are compared with one another in Paul's theology (Ro
5.12ff), the hymn in Phil. does not include the idea of "temptation";
(c) Isaiah 53, because there is no trace of combining the statements of
"Servant of God" with the concept of the "Son of Man" in the hymn;
(d) "preexistent Son of God"--Friedrich allows for slight christological
reflection in the hymn: "Abgesehen von dem Schlusssatz, auf den das Ganze
hinzielt: ,,Herr ist Jesus Christus'', vermeidet das Lied jeden
christologischen Hoheitstitel." F. finds the "preexistent Son of God" as
the most plausible option, but, as F. mentions, there is a lack of the idea
of "sending", which in other places finds its way into the Son formulae
(cf. Ro 8.3; Gal. 4.4);
(e) "the righteous"--The background found in wisdom literature,
particularly those passages where reference is made to the humiliation and
exaltation of the righteous, does not pass ideally, because the righteous
are not possessors of "Gottes Gestalt", nor do they personally "humiliate"
themselves; and
(f) "redeemer-myth" (a redeemer, who possesses the "Gestalt des
Lichtgottes", imprisoned in human material to free humans, and then returns
to heaven) does not fit either, because the myth is younger, the redeemer
never becomes a real human being, and his return to heaven is not the
result of his obedience.
In the end, F. finds no one plausible background:
<quote>
Phil. 2 laesst sich nicht auf ein bestimmtes Vorbild festlegen,
sondern fasst religionsgeschichtlich-synkretistisch mancherlei
Vorstellungen zusammen, um den Christweg zu zeigen. Dieser wird
in drei Stadien geschildert: Praeexistenz, Erniedrigung und
Erhoehung" (151).
</quote>
Friedrich's discussion of v. 6, pertinent to Carl's questions concerning
MORFH, perhaps contain some insights which the German language may only be
able to ponder. He states:
<quote>
Es wird nichts ueber seine leibliche Beschaffenheit, ueber seine
Natur und seine Substanz gesagt, wohl aber etwas ueber seine
goettliche Wirklichkeit, seinen Status, seine Stellung und
seine Daseinsweise. Der Ausdruck ,,in Gestalt-Gottes-Sein''
wird durch das im Parallelismus dazu stehende ,,Gott-Gleich-Sein''
und das gegensaetzliche ,,Gestalt des Knechtes'' (v. 7) erklaert.
Mit ,,Gestalt Gottes'' wird nicht etwas ueber das Aussehen,
sonder ueber die Daseinsweise Gottes ausgesagt. Die Gottgleichheit
war nicht etwas, was Jesus noch vorenthalten war, so dass er in
Versuchung stand, sie als Raub an sich zu reissen, sondern er
besass sie, aber er beutete diesen Status nicht in eigennuetziger
Weisse aus, indem er die goettliche Daseinsweise mit aller
Gewalt festhielt.
</quote>
<translation>
There is nothing said about his bodily constitution, nor his
nature, nor his substance, but rather something about his
divine reality, his status, his position and his manner of being.
The expression "being in the form of God" is explained through
the parallel statement "to be equal with God" and the contrast
statement "the form of a servant" (v.7). With the phrase "form of
God", nothing is stated concerning his appearance, but rather
concerning his manner of being God. Equality with God was not
something that was withheld from Jesus so that he stood
under temptation to steal it as in robbery; rather he
possessed it, but he did not exploit this status in a
self-serving manner by holding onto this divine way of being
at all costs.
</translation>
Friedrich understands v. 7 (152f)--Jesus' divestment of his divine form and
the taking on of a human form, or the form of a servant--in the sense of
"being the same as God" with "being the same as humans" (cf. 2 Co 8.9). The
reason for humiliation was due to the free will of Jesus. It wasn't
something that overcame Jesus as a "Schicksal" ("destiny"), as something
that he couldn't have avoided, but rather he, in sovereign free will, chose
"being a servant". Friedrich further exposes the meaning of "servant": not
as a "slave", nor in the sense of the suffering servant of Is. 53, but
being a servant as the manner in which humanity exists in its being. In the
world of sin, humanity's role has become one of serving and slaving. Jesus
took on this manner of life--solidarity with humankind.
In v. 8 (153), Friedrich sees Jesus' humiliation--the taking on of the
manner of humankind as servants and slaves in a world of sin--taken a step
further through the word "obedience". Jesus wasn't simply a man among men.
He didn't climb to the highest eschalons of humanity, but rather went to
the bottom, the very bottom, become the lowest of the lowest in humanity.
He deserted not only his divine manner of being, but also his human manner
of being represented in the pious and righteous, becoming one in manner of
being with sinners and criminals. The last phrase, "even death on a cross",
takes away any possibility of a mythical christology in F.'s view, and puts
the focus on something concrete and full of meaning for suffering
Christians.
Sincerely,
Shaughn Daniel
Tuebingen, Germany
P.S. I hope to someday publish something, so tips and comments towards that
end concerning my style and writing are greatly appreciated.
*---------------------------------------------------------------*
| Shaughn Daniel zxmli05@student.uni-tuebingen.de |\
| Tuebingen, Germany | |
| ~~~~~ | |
| I put tape on the mirrors in my house so I don't accidentally | |
| walk through into another dimension.---Steven Wright | |
*---------------------------------------------------------------* |
\_______________________________________________________________\|
------------------------------
From: Carl W Conrad <cwconrad@artsci.wustl.edu>
Date: Wed, 14 Jun 1995 05:59:46 -0500 (CDT)
Subject: Re: Phil. 2 Again
On Wed, 14 Jun 1995 LISATIA@aol.com wrote:
> With regard to "harpagmos" - this word is used with a negative, and so it
> is logical enough to say that Christ did not want to treat being equal with
> God as dirty plunder but . . . With regard to "morphe" - the writer sees one
> form, or essence, exchanged for another, typical Greek conceptualization.
> trans.: "he didn't think being equal to God as dirty plunder (he wasn't
> that kind of person), but emptied himself (of form) and took on the form of a
> slave . . .". Do thou go and do likewise.
Thank you. This is surely the most helpful suggestion I have yet seen
toward a meaning for hARPAGMOS that has any probability and that fits the
requirements of the traditional interpretation. It's worth pondering. I
do surely wish we had one or two papyrus fragments showing this word that
would help us with its actual usage.
Carl W. Conrad
Department of Classics, Washington University
One Brookings Drive, St. Louis, MO, USA 63130
(314) 935-4018
cwconrad@artsci.wustl.edu OR cwc@oui.com
WWW: http://www.artsci.wustl.edu/~cwconrad/
------------------------------
From: Carl W Conrad <cwconrad@artsci.wustl.edu>
Date: Wed, 14 Jun 1995 06:27:37 -0500 (CDT)
Subject: Re: The Christ Hymn
Shaughn: Thank you very much for this expansive effort of abstracting and
citing a very lengthy piece. It is certainly very helpful, helpful in
particular, I should say, with regard to the sense of MORFH in the two
instances in which it occurs. I'm wondering now whether MORFH is found in
other instances in this sense which seems so very different from the
Aristotelian one; it seems almost that "form" is subsumed in "function."
This raises yet another question (in my mind) about MORFH. How might one
go about DEFININING the MORFH QEOU? Is there anything at all helpful or
useful toward defining this as one can define the MORFH of any thing or
category of things in creation? This is what I meant when I said that
there seems to me to be a qualitative difference between the meaning of
MORFH in the phrase MORFH QEOU and the other phrase MORFH DOULOU.
Furthermore, if we go back to the phrasing of Genesis 1 (or actually the
beginning of Genesis 2, isn't it?), what are we to suppose the original
writer meant by saying that ha-ADAM was created in the "image and
likeness of God." It was once common to argue that this was purely
anthropomorphic in conception--that the writer meant that God actually
looked just like a human being. But I really think the passage is much
too sophisticated for that interpretation and that, regardless of how old
the ideas in that first creation narrative may be, this composition
probably dates from the exilic era. I have over the course of years
looked at many commentaries on this passage of Genesis and never found a
wholly satisfying account of the meaning of this notion. The best I've
ever seen is more suggestive than fully illuminating, and I don't
remember where I read it: God is not anthropomorphic, but humanity is
"theomorphic." And what does that mean? The only sense I've ever been
able to make of it comes out of another suggestion from Erich Fromm,
something like: the image of God in humanity is that which humanity at
its best emulates but falls far short of; it is an image of what humanity
ought to be if humanity [behold my struggle to avoid sexist language]
should fulfil the will of God in God's creation of humanity.
Does that make any sense? Or should we shunt this discussion off to
B-Hebrew, of which group I am not a member because I am Hebrew-impaired,
although I would gladly join it if only for enlightenment on this question.
Carl W. Conrad
Department of Classics, Washington University
One Brookings Drive, St. Louis, MO, USA 63130
(314) 935-4018
cwconrad@artsci.wustl.edu OR cwc@oui.com
WWW: http://www.artsci.wustl.edu/~cwconrad/
------------------------------
From: David Moore <dvdmoore@ix.netcom.com>
Date: Wed, 14 Jun 1995 08:06:16 -0700
Subject: Re: BG: transliteration schemes
Carl W. Conrad (cwconrad@artsci.wustl.edu) quoted and wrote:
>> There are some of us still around, Carl, who haven't given up
the
>> idea that absolutes corresponding to ideas and beliefs really do
exist.
>> But I am willing to admit that there is room for pluralism in
>> conventions of transliteration on B-Greek.
>
>Of course it must be assumed by each of us, I suppose, that our own
ideas
>and beliefs bear some relationship to absolutes. But my own
experience,
>for what it's worth, is that to the extent that people assume their
ideas
>and beliefs bear an ABSOLUTE relationship to absolutes, they become
>insufferably dogmatic. I would assume that we engage here in
discussions
>with the hope that we may learn from one another, not merely teach.
That
>is all that I meant by speaking of pluralism of ideas and beliefs. I
>think there would be very little discussion at all if we all held
>identical ideas and beliefs.
>
>Back to Greek!
>
Ideally, we could all agree on the truth. In a practical way,
however, if we can agree that there is such a thing as truth and that
mutually contradictory positions cannot both be true, at least there is
a basis for dialogue. In a recent conversation that I had with a
Jehovah's Witness, we were able to agree on this basis for dialogue.
It was about the only thing we were able to agree on, however.
Well, yes. Back to Greek!
Regards,
David L. Moore Director of Education
Miami, FL, USA Southeastern Spanish District
Dvdmoore@ix.netcom.com of the Assemblies of God
------------------------------
From: Paul Moser <PMOSER@cpua.it.luc.edu>
Date: Wed, 14 Jun 95 10:15 CDT
Subject: Aristotle in the Christ Hymn?
Could it be, Carl, that your problem with "morphen doulou"
in Phil. 2 stems from your avowed commitment to an
Aristotelian understanding of "morphe"? On that
understanding, stemming from Zeta through Theta of
the *Metaphysics*, form is subject to neither generation
nor corruption, and thus it is puzzling how Christ could
take, at a particular time, the form of a servant. I
propose that we not read Aristotle's doctrine of
form into Paul, given that we have no evidence of the
influence of Aristotle's *Metaphysics* (or *Categories*,
for that matter) on Paul. Once we reject the
Aristotelian doctrine of the immutability of form,
Paul's talk of taking the form of a servant is
intelligible.--Paul Moser, Loyola University of
Chicago.
------------------------------
From: Carl W Conrad <cwconrad@artsci.wustl.edu>
Date: Wed, 14 Jun 1995 10:30:18 -0500 (CDT)
Subject: Re: BG: transliteration schemes
On Wed, 14 Jun 1995, David Moore wrote:
> Ideally, we could all agree on the truth. In a practical way,
> however, if we can agree that there is such a thing as truth and that
> mutually contradictory positions cannot both be true, at least there is
> a basis for dialogue. In a recent conversation that I had with a
> Jehovah's Witness, we were able to agree on this basis for dialogue.
> It was about the only thing we were able to agree on, however.
>
> Well, yes. Back to Greek!
I quite agree with you here, David. Enlightenment is our shared goal. I
certainly don't want to promote solipsism!
Carl W. Conrad
Department of Classics, Washington University
One Brookings Drive, St. Louis, MO, USA 63130
(314) 935-4018
cwconrad@artsci.wustl.edu OR cwc@oui.com
WWW: http://www.artsci.wustl.edu/~cwconrad/
------------------------------
From: Carl W Conrad <cwconrad@artsci.wustl.edu>
Date: Wed, 14 Jun 1995 10:45:36 -0500 (CDT)
Subject: Re: Aristotle in the Christ Hymn?
On Wed, 14 Jun 1995, Paul Moser wrote:
> Could it be, Carl, that your problem with "morphen doulou"
> in Phil. 2 stems from your avowed commitment to an
> Aristotelian understanding of "morphe"? On that
> understanding, stemming from Zeta through Theta of
> the *Metaphysics*, form is subject to neither generation
> nor corruption, and thus it is puzzling how Christ could
> take, at a particular time, the form of a servant. I
> propose that we not read Aristotle's doctrine of
> form into Paul, given that we have no evidence of the
> influence of Aristotle's *Metaphysics* (or *Categories*,
> for that matter) on Paul. Once we reject the
> Aristotelian doctrine of the immutability of form,
> Paul's talk of taking the form of a servant is
> intelligible.--Paul Moser, Loyola University of
> Chicago.
No, Paul, I really don't want, personally, to adopt an Aristotelian view
of MORFH, and in fact, I was trying to say, in my most recent, post
precisely why I don't think an Aristotelian conception of MORFH works in
this passage. My reference to the Aristotelian conception really came out
of your citation from Witherington yesterday:
> "Morphe suggests
> the way in which a thing or person appears to one's senses.
> However, morphe always signifies an outward form which
> truly, accurately, and fully expresses the real being
> which underlies it.
It did seem to me that the way Witherington seems to understand MORFH is
Aristotelian, more or less: what else is implied by "real being which
underlies it?" And as I was saying in that last post, I think that
"expression of real being" will not work for MORFH DOULOU in the same way
that it will work for MORFH QEOU. In fact, as I said earlier also, I'm
not really very confident that MORFH QEOU is definable, whereas I think
that MORFH DOULOU could be defined fairly easily.
Quite frankly, Paul, I really think that the Witherington statement
muddies the waters with respect to the word MORFH.
I might add, however, that I feel some progress in the discussion: I have
a much clearer understanding of what it is that I don't understand. Is
that sufficiently Socratic?
Carl W. Conrad
Department of Classics, Washington University
One Brookings Drive, St. Louis, MO, USA 63130
(314) 935-4018
cwconrad@artsci.wustl.edu OR cwc@oui.com
WWW: http://www.artsci.wustl.edu/~cwconrad/
------------------------------
From: Landess_M <LandessM@oplc.psb.bls.gov>
Date: Wed, 14 Jun 95 12:44:00 EDT
Subject: Help with GEGONASIN
Can someone help me with the root for GEGONASIN from I John 2:18? It
appears to me to be the perfect form of the root AGW, but when I looked in
Moulton's concordance of the GNT it wasn't there.
Michael Landess
Landess_m@oplc.psb.bls.gov
Washington, DC
------------------------------
From: "James K. Tauber" <jtauber@tartarus.uwa.edu.au>
Date: Thu, 15 Jun 1995 02:26:02 +0800 (WST)
Subject: Re: Help with GEGONASIN
On Wed, 14 Jun 1995, Landess_M wrote:
> Can someone help me with the root for GEGONASIN from I John 2:18?
It's the perfect of GINOMAI.
James K. Tauber <jtauber@tartarus.uwa.edu.au>
4th year Honours Student, Centre for Linguistics
Computing Assistant, University Computing Services
University of Western Australia, Perth, AUSTRALIA
http://www.uwa.edu.au/student/jtauber
------------------------------
From: "David B. Gowler" <DGOWLER@micah.chowan.edu>
Date: Wed, 14 Jun 1995 14:35:24 EST
Subject: Re: "God's Son"
Kevin Barron wrote:
> David, please pardon me, but isn't a Christian one who, by _definition_,
> accepts that Jesus is God's Son?
Kevin, thanks for your comment. That sentence in my
initial response was meant to suggest that "we" more
narrowly define "Christian" today than was done in
the first century (except, perhaps, than Paul!) -- and that
"echoes" of differing ideas were still reflected, in part, in the
NT.
If we accept your definition of Christian, we would *still* have
varying conceptions of what being "God's Son" means. Some early
Christians thought that Jesus became God's son at his baptism;
others thought Jesus became God's son at his resurrection.
Others came to believe that Jesus always was God's son, as is
reflected in Jn 1:1-18, etc. The latter view became to be
accepted as the orthodox view -- but it took awhile.
Best wishes,
David
********************************
David B. Gowler
Associate Professor of Religion
Chowan College
dgowler@micah.chowan.edu
------------------------------
From: Yirah@aol.com
Date: Wed, 14 Jun 1995 15:22:20 -0400
Subject: Re: The Christ Hymn
David Gowler recently replied to a post of mine concerning adoptionalism, so
I think it right to reply to his post.
>But this post ignores, however, the echoes of
>"adoptionism" found in places in the NT.
References??
>I would also remove the italics from the word Christian in the first line
above, because some of the very first Christians did not believe
that Jesus was the third person of the Trinity.
And who were they?
>I would argue that the developmental process apparently described above is
the
>*opposite* of what actually happened historically. Christians
>begin to ponder the full implications of Jesus' life and message
>and developed the doctrines of the Incarnation and the Trinity --
>and these doctrines are also reflected in the NT
If these doctrines were already found in the NT then how could they "be
developed" as though they were something new? The first Trinitarian Council
at Nicea (325 if memory serves right) was called only because the assumed
biblical doctrine of the Trinity was challenged by the Arians.
>>The process of development, however, does NOT speak to the
>>validity or invalidity of those doctrines. That is a separate,
>>albeit connected, issue.
True, and a can of worms to boot.
William Brooks
Pastor in waiting
------------------------------
From: Yirah@aol.com
Date: Wed, 14 Jun 1995 15:27:14 -0400
Subject: Re: Porneia (in Matt 19:9)
Bruce--
You recently wrote--
>>If my memory serves me right, A.T. Robertson made the claim that a negative
plus a present imperative usually meant quit doing something that is already
being done. This would make the passage mean, "Quit separating what God has
bound."
Right. Thanks for the refinement.
William Brooks
Pastor in waiting
------------------------------
From: Eric Dahlin <hcf1dahl@ucsbuxa.ucsb.edu>
Date: Wed, 14 Jun 95 12:30:51 PDT
Subject: ACH/ALLC '95 program
********************************************************************
ACH/ALLC '95, July 11-15, 1995
University of California, Santa Barbara
=======================================
Tentative Program (subject to change)
Sunday, July 9
- --------------
1 pm onward dormitory check-in Anacapa Hall
Monday, July 10
- ---------------
1 pm onward dormitory check-in Anacapa Hall
8 to 10 am registration for TEI workshop Anacapa Hall
9 am to 4 pm TEI Workshop Microcomputer Lab
Tuesday, July 11
- ----------------
9 am onward dormitory check-in Anacapa Hall
8 to 10 am ALLC Committee Anacapa Hall
10 am to 12 noon ACH Executive Council Anacapa Hall
1 to 4 pm tour of Santa Barbara [departing from]
2 to 7 pm registration Anacapa Hall
5:30 pm opening session [location]
Welcome:
Nancy Ide, President, ACH; Susan Hockey, Chairman, ALLC
Opening address:
Walter E. Massey, Provost and Senior Vice President,
Academic Affairs, University of California
"Surfing the Net: What New Technologies Mean for Education"
7:00 pm reception Lagoon Patio
8:00 pm banquet Corwin Room
Wednesday, July 12
- ------------------
8 am to 3 pm registration Corwin Lobby
9 to 10:30 am Plenary Session Corwin West
Keynote address:
Stanley Katz, President, The American Council of
Learned Societies
"Constructing the Humanities Community for the Digital Age"
10:30 to 11 am coffee break [location]
11 am to 5:30 pm software demonstrations, Corwin East
posters, book and
vendor displays
11 am to 12:30 pm Sessions 1-A and 1-B
Session 1-A, 11 am to 12:30 pm [location]
Computational lexicons, corpora
Chair: [name and affiliation]
Mining COMLEX for Syntactic Data: An On-line Dictionary as a
Resource for Research in Syntax for Linguists at Large
Catherine Macleod, Adam Meyers, and Ralph Grishman,
New York University
Constructing A Knowledge Base for Describing the
General Semantics of Verbs
Sophie Daubeze, IRIT-CNRS, URACOM Parc Technologique du canal;
Patrick Saint-Dizier, IRIT-CNRS; Palmira Marrafa
The Corpus and the Citation Archive--Peaceful Coexistence Between
the Best and the Good?
Christian-Emil Ore, University of Oslo
Session 1-B, 11 am to 12:30 pm [location]
Stylistics
Chair: [name and affiliation]
Mapping the "Other Harmony" of Prose: A Computer Analysis of John
Dryden's Prose Style
Mary Mallery, The Center for Electronic Texts in the Humanities
Neural Network Applications in Stylometry: The Federalist Papers
F. J. Tweedie, S. Singh, and D.I. Holmes, University of the
West of England, Bristol
Language and Style in Golding's _The Inheritors_: An Eclectic,
Computer-Assisted Approach
David L. Hoover, New York University
12:30 to 2 pm lunch
2 to 3:30 pm Sessions 2-A and 2-B
Session 2-A, 2 to 3:30 pm [location]
Panel
Chair: Nancy Ide, Vassar College
The Information Superhighway and the Humanities:
Will Our Needs Be Met?
Charles Henry, Vassar College; Nancy Ide, Vassar College;
Stanley Katz, The American Council of Learned Societies;
Elli Mylonas, Brown University
Session 2-B, 2 to 3:30 pm [location]
Linguistics (software)
Chair: [name and affiliation]
Behind the Scenes: Building a Tool for
Verb Classification in French
Rachel Panckhurst, Universite Paul Valery, Montpellier III
From Linguistic Resources to Applications With the ZStation:
A New Approach to Linguistic Engineering in Research and Teaching
Henri C. Zingle, LILLA, University of Nice
The Linguistic Postprocessor of SCRIPT: A System for the
Recognition of Handwritten Input Using Linguistic and
Statistical Filter Mechanisms as well as a Crossword Lexicon
Bettina Harriehausen-Muhlbauer, IBM Germany, Science Center
3:30 to 4 pm coffee break [location]
4 to 5:30 pm Sessions 3-A, 3-B, and 3-C
Session 3-A, 4 to 5:30 pm [location]
Panel
Chair: [name and affiliation]
Collaboration Between Humanities Scholars and
Computer Professionals
John Unsworth (moderator), John Dobbins, Susan Gants, Jerome
McGann, and Thornton Staples, Institute for Advanced Technology
in the Humanities(IATH), University of Virginia
Session 3-B, 4 to 5:30 pm [location]
Encoding issues
Chair: [name and affiliation]
You Can't Always Get What You Want: Deep Encoding of
Manuscripts and the Limits of Retrieval
Michael Neuman, Georgetown University
Using the TEI to Encode Textual Variations:
Some Practical Considerations
Gregory Murphy, The Center for Electronic Texts in the
Humanities
Implementing the TEI's Feature-Structure Markup by
Direct Mapping to the Objects and Attributes of an
Object-Oriented Database System
Gary F. Simons, Summer Institute of Linguistics
Session 3-C, 4 to 5:30 pm
UCSB Demonstrations [to be announced]
6 pm ACH open meeting [location]
8 pm Text Encoding Initiative (TEI) [location]
open session
Thursday, July 13
- -----------------
9 am to 5:30 pm software demonstrations, Corwin East
posters, book and
vendor displays
9 to 10:30 am Sessions 4-A and 4-B
Session 4-A, 9 to 10:30 am [location]
Panel
Chair: [name and affiliation]
The Information Superhighway and the Humanities:
An International Perspective
Jane Rosenberg, NEH; [other panelists and affiliations]
Session 4-B, 9 to 10:30 am [location]
Computer Assisted Instruction
Chair: [name and affiliation]
Architext: A Hypertext Application for
Architectural History Instruction
Mark R. Petersen, Clarkson University
Teaching Critical Thinking with Interactive Courseware:
An Experiment in Evaluation
Jill LeBlanc and Geoffrey M. Rockwell, McMaster University
Watching Scepticism: Computer Assisted Visualization and
Hume's _Dialogues_
Geoffrey M. Rockwell, McMaster University; John Bradley,
University of Toronto
10:30 to 11 am coffee break [location]
11 am to 12:30 pm Sessions 5-A and 5-B
Session 5-A, 11 am to 12:30 pm [location]
Internet, World Wide Web, Hypertext
Chair: [name and affiliation]
TACT & WWW: Argument and Evidence on the Internet
John D. Bradley, University of Toronto; Geoffrey M. Rockwell,
McMaster University
Art History and the Internet
Michael Greenhalgh, Australian National University
The Labyrinth, the World Wide Web, and the Development of
Disciplinary Servers in the Humanities
Deborah Everhart and Martin Irvine, Georgetown University
Session 5-B, 11 am to 12:30 pm [location]
Annotation
Chair: [name and affiliation]
Man-Machine Cooperation in Syntactic Annotation
Hans van Halteren, University of Nijmegen
Man vs. Machine--Which is the Most Reliable Annotator?
Gunnel Kallgren, Stockholm University
Standards in Morphosyntax: Towards a Ready-to-Use Package
Nicoletta Calzolari and Monica Monachini, Istituto di
Linguistica Computazionale (CNR), Pisa
12:30 to 2 pm lunch
2 pm to 3:30 pm, Sessions 6-A and 6-B
Session 6-A, 2 pm to 3:30 pm [location]
Project session
Chair: [name and affiliation]
ACCORD: a New Approach to Digital Resource Development
Using the Testbed Method
Mary Keeler, University of Washington; Christian Kloesel,
Indiana University
Yearning to be Hypertext: The Cornell Wordsworth and
the Limits of the Codex
Bruce Graver, Providence College
The Shakespeare Multimedia Project:
An Exploration in Constructivist Pedagogy
Leslie D. Harris, Susquehanna University
Session 6-B, 2 pm to 3:30 pm [location]
Text Databases
Chair: [name and affiliation]
Problems of Multidatabase Construction for
Linguistic and Literary Research
Richard Giordano and Carole Goble, University of Manchester;
Gunnel Kallgren, Stockholm University
A Data Architecture for Multi-lingual Linguistic Corpora
Nancy Ide, Vassar College; Jean Veronis, Laboratoire Parole et
Langage, CNRS, Aix-en-Provence; David Durand, Boston University
On the Text Based Database Systems for Public Service
Shoichiro Hara and Hisashi Yasunaga, National Institute of
Japanese Literature
3:30 to 4 pm coffee break [location]
4 to 5:30 pm, Sessions 7-A, 7-B, and 7-C
Session 7-A, 4 to 5:30 pm [location]
Panel
Chair: [name and affiliation]
Model Editions Partnership Panel
David R. Chesnutt, University of South Carolina; Ann D. Gordon,
Rutgers University; C. M. Sperberg-McQueen, University of
Illinois at Chicago
Session 7-B, 4 to 5:30 pm [location]
Translation, computational lexicography
Chair: [name and affiliation]
The Terminology of Bioenergy: A Project in Progress
Lisa Lena Opas, University of Joensuu
LOCOLEX: The Translation Rolls Off Your Tongue
Daniel Bauer, Fridirique Segond, and Annie Zaenen, RANK XEROX
Research Centre
Parallel Corpora, Translation Equivalence and
Contrastive Linguistics
Raphael Salkie, University of Brighton
Session 7-C, 4 to 5:30 pm
UCSB Demonstrations [to be announced]
6 pm ALLC open meeting [location]
Friday, July 14
- ---------------
9 am to 5:30 pm software demonstrations, [location]
posters, book and
vendor displays
9 to 10:30 am, Sessions 8-A and 8-B
Session 8-A, 9 to 10:30 am [location]
Special session: Humanities Computing Support
Chair: Espen Ore, University of Bergen
World Bank Support for the Development of Foreign Language
Education at Lajos Kossuth University, Debrecen, Hungary
Laszlo Hunyadi, Lajos Kossuth University
Application of Computers in Language Training in the
Post-Soviet Ukraine
Peter I. Serdiukov, Kiev State Linguistic University
Creating a Multi-Lingual Hypertext:
A CSCW Project in the Humanities
Catherine Scott, University of North London
Session 8-B, 9 to 10:30 am [location]
Word studies, statistics
Chair: [name and affiliation]
Experiments in Word Creation
Michael Levison and Greg Lessard, Queen's University, Kingston,
Ontario
A Multivariate Test for the Attribution of Authorship
F.J. Tweedie, University of the West of England, Bristol;
C. A. Donnelly, University of Edinburgh
The Randomness Assumption in Word Frequency Statistics
R. Harald Baayen, Max Planck Institute for Psycholinguistics,
Nijmegen, The Netherlands
10:30 to 11 am coffee break [location]
11 am to 12:30 pm, Sessions 9-A and 9-B
Session 9-A, 11 am to 12:30 pm [location]
Panel
Chair: [name and affiliation]
Electronic Resources for Literary Studies
Kathryn Sutherland, Nottingham University; Lou Burnard and Alan
Morrison, Oxford University Computing Services
Session 9-B, 11 am to 12:30 pm [location]
Corpus Linguistics
Chair: [name and affiliation]
Perception Nouns in the Italian Reference Corpus:
Argument Structure and Collocational Uses
Adriana Roventini and Monica Monachini, Istituto di Linguistica
Computazionale (CNR), Pisa
Investigating Verbal Transitions with P.R.O.U.S.T.
Tony Jappy, University of Perpignan
A Corpus-Based Study of Nonfinite and
Verbless Adverbial Clauses in English
Magnus Ljung, Stockholm University
12:30 to 2 pm lunch
2 to 3:30 pm, Sessions 10-A and 10-B
Session 10-A, 2 to 3:30 pm [location]
Authorship attribution
Chair: [name and affiliation]
Word-Type at "Sentence" Beginning and End: A Reliable
Discriminator of Authorship of Latin Prose Texts?
Bernard Frischer, University of California, Los Angeles
Wordprinting Francis Bacon
Noel B. Reynolds and John L. Hilton, Brigham Young University
The "Federalist" Revisited: New Directions in
Authorship Attribution
David Holmes, University of the West of England, Bristol
Session 10-B, 2 to 3:30 pm [location]
Literature, Literary Theory
Chair: [name and affiliation]
Categories, Theory, and Literary Texts
Paul A. Fortier, University of Manitoba
Tracing the Narrator: Parenthesis and Point-of-View in
Joseph Conrad's _Heart of Darkness_.
Thomas Rommel, University of Tuebingen
The Perception of Biblical Texts in Modern Literature, Illustrated
by the Lyric Poetry of Christine Busta
Susanne Bucher-Gillmayr, University of Innsbruck, Austria
3:30 to 4 pm coffee break
4 to 5 pm Discussion Groups 1 and 2
Discussion Group 1, 4 to 5 pm [location]
The Future of HUMANIST
Willard McCarty, University of Toronto
(discussion leader)
Discussion Group 2, 4 to 5 pm [location]
Perspectives on the Need for Behavioral Change in
the Humanities: Response to the Information Age
Mary Keeler, University of Washington
(discussion leader)
6 pm beach barbecue Goleta Beach
Saturday, July 15
- -----------------
9 to 10:30 am Sessions 11-A and 11-B
Session 11-A, 9 to 10:30 am [location]
Hypertext, Text Editing
Chair: [name and affiliation]
Screen and Page: Some Questions of Design in Electronic Editions
Michael Best, University of Victoria, British Columbia
Translation Project for Vincent of Beauvais' _Speculum Naturale_
Carol Everest, King's University College, Edmonton, Alberta;
Caroline Falkner, Queen's University, Kingston, Ontario;
Kevin Roddy, University of California, Davis
Text, Hypertext or Cybertext--A Typology of Textual Modes
Using Correspondence Analysis
Espen Aarseth, University of Bergen
Session 11-B, 9 to 10:30 am [location]
Linguistics, corpora
Chair: [name and affiliation]
Maestro2: An Object-Oriented Approach to
Structured Linguistic Data
Greg Lessard, Queen's University, Kingston, Ontario;
Colin Gajraj, Bell Northern Research, Ottawa;
Ian Macleod, Queen's University, Kingston, Ontario
A Program for Aligning English and Norwegian Sentences
Knut Hofland, The Norwegian Computing Centre for the Humanities
Contractions in ARCHER: Register and Diachronic Change
Joe Allen, University of Southern California
10:30 to 11 am coffee break [location]
11 to 11:30am closing session [location]
Remarks:
Nancy Ide, President, ACH; Susan Hockey, Chairman, ALLC;
Espen Ore, ALLC, Local Organizer, ALLC/ACH '96,
University of Bergen
12 noon to 1 pm lunch
1 to 5:30 pm winery tour [departing from]
Demonstrations
- --------------
(See separate schedule)
Cinema Studies and Interactivity: A Multimedia Computer Model
Robert Kolker, University of Maryland
CoALA-An Intelligent System for Language Acquisition Combining
Various Modern NLPTtechnologies
Bettina Harriehausen-Muhlbauer, IBM Germany, Science Center
SHAXICON--Mapping Shakespeare's "Rare Words" Across the Canon
Don Foster, Vassar College
Computerizing the Buddhist Scriptures
Supachai Tangwongsan, Mahidol University Computing Center,
Thailand
ADMYTE, A Digital Archive of Spanish Manuscripts and Texts
Charles Faulhaber, University of California, Berkeley
SYNTPARSE, For Parsing English Texts
SYNTCHECK, For Orthographical and Grammatical Spell-Checking of
English Texts
SOFTHESAURUS, An English Electronic Thesaurus
LINGUATERM, A Multilingual (English, German, French, Spanish)
Electronic Thesaurus of Linguistic Terminology
GEOATLAS, A Multilingual (English, German, French, Italian)
Electronic Thesaurus of Related Place Names
Hristo Georgiev-Good, Good Language Software, Switzerland
TUSTEP: A Scholarly Tool for Literary and Linguistic Analysis
Winfried Bader, University of Tuebingen
From Linguistic Resources to Applications with the ZStation:
A New Approach to Linguistic Engineering in Research and Teaching
Henri C. Zingle, LILLA, University of Nice
OrigENov: Integration of Multimedia into the Teaching of
Comparative Literature at Luton University
Clementine Burnley, Barbara Heins, and Carlota Larrea,
University of Luton
Posters
- -------
(See separate schedule)
Bringing SGML and TACT Together: sgml2tdb
John Bradley, University of Toronto
NEACH Guide to World Wide Web
Heyward Ehrlich, Rutgers University
The Provenance of Christian Doctrine, attributed to John Milton:
An Evaluation of Alternative Statistical Methods
F.J. Tweedie, University of the West of England, Bristol;
T. Corns, University of Wales, Bangor; J. Hale, University of
Otago; G. Campbell, University of Leicester; D.I. Holmes,
University of the West of England, Bristol
Developing an Electronic _Thesaurus Linguae Latinae_
Ann F. DeVito, University of Saskatchewan, Consortium for
Latin Lexicography
A PROLOG Approach to Montesquieu
Pauline Kra, Yeshiva University
From Text to Test--Automatically: A Computer System for Deriving
an English Language Test from a Text
David Coniam, Chinese University of Hong Kong
An Integrated Multimedia Network for Scholarly Discovery,
Pedagogical Authoring, and Professional Presentation in the
Field of Music
Peter G. Otto, University of California, San Diego;
Nancy B. Nuzzo and Michael Long, State University of
New York at Buffalo
APL-Simulation for I Ching Hexagrams' Order Explanation
Pavel Luksha, Russia
A Minimalist View on Binding and Language Acquisition
Lily Grozeva, Bulgarian Academy of Sciences/Groningen
University
OrigENov: Integration of Multimedia into the Teaching of
Comparative Literature at Luton University
Clementine Burnley, Barbara Heins, and Carlota Larrea,
University of Luton
********************************************************************
------------------------------
End of b-greek-digest V1 #752
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