By Maria V Mavroudi

This quantity discusses the so-called Oneirocriticon of Achmet, crucial Byzantine paintings on dream interpretation which used to be written in Greek within the tenth century and has significantly motivated next dreambooks in Byzantine Greek, Medieval Latin, and sleek eu languages. by way of evaluating the Oneirocriticon with the 2nd-century A.D. dreambook of Artemidoros (translated into Arabic within the ninth century) and 5 medieval Arabic dreambooks, this examine demonstrates that the Oneirocriticon is a Christian Greek adaption of Islamic Arabic fabric and that the similarities among it and Artemidoros are as a result of impression of Artemidoros at the Arabic assets of the Byzantine paintings. The Oneirocriticon's textual culture, its language, the identities of its writer and shopper, and its place between different Byzantine translations from Arabic into Greek also are investigated.

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Extra resources for A Byzantine Book on Dream Interpretation: The Oneirocriticon of Achmet and Its Arabic Sources

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36 But despite their differences, both extramission and intromission present seeing as a moment of physical contact between object and viewer. It is difficult to propose a single medieval model of vision, since a variety of coexistent theories circulated throughout medieval culture and influenced thought. The work of English theorist 22 P E R F O R M A N C E , C O G N I T I O N , & D E V O T I O N A L C U LT U R E Roger Bacon (c. 1214–92) represents a synthesis of intromission and extramission—a merging of Greek, Islamic, and Christian visual theories up to the thirteenth century—that was later disseminated by John Pecham and Witelo.

Like Merleau-Ponty, cognitive science challenges the Cartesian mind/body separation—a postmedieval rupture—by replacing the dualistic person with an inherently embodied mind whose reasoning processes are shaped by the body. ”27 Recent studies have helped clarify the value of using these approaches in tandem, coining such terms as “naturalized phenomenology” and “neurophenomenology” to describe this theoretical framework. ”30 Such work demonstrates the value—and necessity—of supplementing a philosophical approach with empirical research into the biological body.

36 But despite their differences, both extramission and intromission present seeing as a moment of physical contact between object and viewer. It is difficult to propose a single medieval model of vision, since a variety of coexistent theories circulated throughout medieval culture and influenced thought. The work of English theorist 22 P E R F O R M A N C E , C O G N I T I O N , & D E V O T I O N A L C U LT U R E Roger Bacon (c. 1214–92) represents a synthesis of intromission and extramission—a merging of Greek, Islamic, and Christian visual theories up to the thirteenth century—that was later disseminated by John Pecham and Witelo.

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