The present book is about the Askey scheme and the q-Askey scheme, which are graphically displayed right before chapter 9 and chapter 14, respectively. The fa- lies of orthogonal polynomials in these two schemes generalize the classical orth- onal polynomials (Jacobi, Laguerre and Hermite polynomials) and they have pr- erties similar to them. In fact, they have properties so similar that I am inclined (f- lowing Andrews & Askey [34]) to call all families in the (q-)Askey scheme classical orthogonal polynomials, and to call the Jacobi, Laguerre and Hermite polynomials very classical orthogonal polynomials. These very classical orthogonal polynomials are good friends of mine since - most the beginning of my mathematical career. When I was a fresh PhD student at the Mathematical Centre (now CWI) in Amsterdam, Dick Askey spent a sabbatical there during the academic year 1969–1970. He lectured to us in a very stimulating wayabouthypergeometricfunctionsandclassicalorthogonalpolynomials. Evenb- ter, he gave us problems to solve which might be worth a PhD. He also pointed out to us that there was more than just Jacobi, Laguerre and Hermite polynomials, for instance Hahn polynomials, and that it was one of the merits of the Higher Transc- dental Functions (Bateman project) that it included some newer stuff like the Hahn polynomials (see [198, §10. 23]).
This study deals with Clement of Alexandria's interpretation of evil and free will in the context of the rising Christianity, the influence of Near Eastern and Greek thought on him, his differences from St. Augustine, and how his interpretation affected the rise of the Eastern Christian thought. The book also treats briefly the subject of man's personal aim in life perceived by Clement as the supersession of his nature. Failure to realize this personal aim in life leads to alienation from God, and death. The moral dilemma of Clement's interpretation of evil as failure of life's aim is not a conventional explanation of good and evil but something much more: the option between real life and death. Consequently, Clement's idea of evil refers to existential problems and ontological realities.
This book challenges the current view of the Homeric epics that they reflect only the institutions and ideas of the Dark Ages, during which they were composed, telling us nothing about the Mycenaean Age preceding it. Comparing evidence from the Near East with the Homeric corpus, Peter Karavites argues that the epics actually contain much that harks back to the Mycenaean Age, and that the two eras may not be completely discontinuous after all. Most contemporary scholars maintain that the mighty Mycenaean period was almost completely separated from the Dark Ages and that virtually no evidence of the former remains, with the exception of the archeological finds and the meager testimony of the Linear B tablets. However, the Near Eastern evidence about treaties and other forms of promising suggests that the Iliad and Odyssey may indeed provide historical pictures of the Mycenaean times featured in their narratives.
This book challenges the current view of the Homeric epics, according to which they reflect only the institutions and ideas of their own time, telling us nothing about the Mycenaean Age preceding it. Using a comparative analysis of evidence from the Near East and the Homeric corpus, Peter Karavites comes to the bold conclusion that the epics actually contain much that harks back to the Mycenaean Age, and that the two eras may not be completely discontinuous after all. Most contemporary scholars maintain that the mighty Mycenaean period was almost completely separated from the Dark Ages and that virtually no evidence of the former remains, with the exception of the archeological finds and the meager testimony of the Linear B tablets. However, the Near Eastern evidence about treaties and other forms of promising suggests that the Iliad and Odyssey may indeed provide historical pictures of the Mycenaean times featured in their narratives.
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