{"title":"亚里士多德政治哲学的接受度这是为了第一次绘制目录","authors":"Danaë Simmermacher","doi":"10.1080/09503110.2014.878441","DOIUrl":null,"url":null,"abstract":"records and inventories of church and monastic treasures, the origin of which is determined by terms such as “Saracen”, “Egyptian”, “Persian”, “Antiochene”, “Franc”, “Venetian”, “Slavic”, “Serbian” or “Russian”, or by non-Greek technical terms such as sarout/saroutin for metal icons or kazaca for the Italian casacca. J. Pahlitzsch (“Documents on Intercultural Communication in Mamluk Jerusalem: The Georgians under Sultan al-Nās ̇ ir H ̇ asan 759 (1358)”, pp. 372–94), edits, translates and annotates two Arabic administrative documents (from the archives of the Greek Orthodox Patriarchate of Jerusalem) that were issued in March and October 1358 in favour of the Georgians in Jerusalem and their monastery of the Holy Cross. P. Schreiner (“Das vergessene Zypern: Das byzantinische Reich und Zypern unter den Lusignan”, pp. 395–406) deals with the relationship of Byzantium (later Nicaea) to the Kingdom of Cyprus and its essentially Greek population. B.Z. Kedar’s “Religion in Catholic-Muslim Correspondence and Treaties” (pp. 407–21) analyses subtly the style of the diplomatic correspondence between Catholic and Islamic states (from the tenth to the thirteenth century) through a study of the variation in religious terminology, especially in the Intitulationes and Inscriptiones. The volume concludes with an article by M. Balivet (“Élites byzantines, latines et musulmanes: Quelques exemples de diplomatie personnalisée (Xe-XVe siècles)”, pp. 423–37), which outlines a number of educated Byzantine, Latin, Arab and Turkish authors, from Nikolaos Mystikos to Nicholas of Cusa and George of Trebizond, whose writings demonstrate civil or even friendly relations between representatives of the different religions. The editors and chapter authors are to be thanked for producing this versatile and informative volume, which will serve as an important contribution to the medieval and cultural history of the Eastern Mediterranean.","PeriodicalId":42974,"journal":{"name":"Al-Masaq-Journal of the Medieval Mediterranean","volume":"6 1","pages":"108 - 110"},"PeriodicalIF":0.3000,"publicationDate":"2014-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Die Rezeption der aristotelischen politischen Philosophie bei Marsilius von Padua. 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Schreiner (“Das vergessene Zypern: Das byzantinische Reich und Zypern unter den Lusignan”, pp. 395–406) deals with the relationship of Byzantium (later Nicaea) to the Kingdom of Cyprus and its essentially Greek population. B.Z. Kedar’s “Religion in Catholic-Muslim Correspondence and Treaties” (pp. 407–21) analyses subtly the style of the diplomatic correspondence between Catholic and Islamic states (from the tenth to the thirteenth century) through a study of the variation in religious terminology, especially in the Intitulationes and Inscriptiones. The volume concludes with an article by M. Balivet (“Élites byzantines, latines et musulmanes: Quelques exemples de diplomatie personnalisée (Xe-XVe siècles)”, pp. 423–37), which outlines a number of educated Byzantine, Latin, Arab and Turkish authors, from Nikolaos Mystikos to Nicholas of Cusa and George of Trebizond, whose writings demonstrate civil or even friendly relations between representatives of the different religions. 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Die Rezeption der aristotelischen politischen Philosophie bei Marsilius von Padua. Eine Untersuchung zur ersten Diktion des Defensor pacis
records and inventories of church and monastic treasures, the origin of which is determined by terms such as “Saracen”, “Egyptian”, “Persian”, “Antiochene”, “Franc”, “Venetian”, “Slavic”, “Serbian” or “Russian”, or by non-Greek technical terms such as sarout/saroutin for metal icons or kazaca for the Italian casacca. J. Pahlitzsch (“Documents on Intercultural Communication in Mamluk Jerusalem: The Georgians under Sultan al-Nās ̇ ir H ̇ asan 759 (1358)”, pp. 372–94), edits, translates and annotates two Arabic administrative documents (from the archives of the Greek Orthodox Patriarchate of Jerusalem) that were issued in March and October 1358 in favour of the Georgians in Jerusalem and their monastery of the Holy Cross. P. Schreiner (“Das vergessene Zypern: Das byzantinische Reich und Zypern unter den Lusignan”, pp. 395–406) deals with the relationship of Byzantium (later Nicaea) to the Kingdom of Cyprus and its essentially Greek population. B.Z. Kedar’s “Religion in Catholic-Muslim Correspondence and Treaties” (pp. 407–21) analyses subtly the style of the diplomatic correspondence between Catholic and Islamic states (from the tenth to the thirteenth century) through a study of the variation in religious terminology, especially in the Intitulationes and Inscriptiones. The volume concludes with an article by M. Balivet (“Élites byzantines, latines et musulmanes: Quelques exemples de diplomatie personnalisée (Xe-XVe siècles)”, pp. 423–37), which outlines a number of educated Byzantine, Latin, Arab and Turkish authors, from Nikolaos Mystikos to Nicholas of Cusa and George of Trebizond, whose writings demonstrate civil or even friendly relations between representatives of the different religions. The editors and chapter authors are to be thanked for producing this versatile and informative volume, which will serve as an important contribution to the medieval and cultural history of the Eastern Mediterranean.