Within a few short hours, fellow Redactors had converted the files and shared them with Jared.
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Rabbinic redactors, following in the footsteps of their biblical predecessors, continued to employ inclusio as a literary marker and tool.
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However, most experts believe that the pagan material in the poems has been thoroughly worked over by their Christian redactors.
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According to Whybray: > "Rendtorff has merely replaced the comparatively simple Documentary > Hypothesis which postulated only a small number of written sources and > redactors with a bewildering multiplicity of sources and redactors" (p. 21), > while Blum's approach was, if anything, more complex and more dogmatic not > to mention less demonstrable than Rendtorff's.Gordon Wenham, Pentateuchal > Studies Today, Themelios 22.1 (October 1996): 3–13. Whybray's own, alternative hypothesis, is based not on the documentary model but on a fragmentary model.
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Likkutei Sichos was published by (the Vaad Lhafotzas Sichos through) the main Chabad publishing house, Kehot Publication Society. The work is organized according to the weekly Torah reading (Parshah) and the Jewish calendar. Likkutei Sichos is an anthology of Rabbi Schneerson's public talks; the speeches were transcribed by redactors (meinichim) prior to publication. These redactors also served as "choizrim" in the event the talk could not be recorded electronically or (such as on Shabbat and festivals when writing and recording is forbidden under Jewish law).
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The editor in chief was Nicolae Alexandri, redactors were Pan Halippa and Simion Murafa, and among the authors were: Ion Pelivan, Daniel Ciugureanu, Mihail Ciachir, Gheorghe Stârcea, T. Inculeţ. After May 1917, its successor was Școala Moldovenească of Onisifor Ghibu.
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C. S. Costinovici was the editor and Gheorghe S. Todor (Iorgu Tudor) the editorial secretary. The redactors of the newspaper were S. Dănilă, Nadejda Todorova. The newspapers was printed at the Diocesan Printing in Chişinău.PRESA BASARABEANĂ de la începuturi pînă în anul 1957.
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Abdurrahim bey Asad bey oglu Hagverdiyev () (17 May 1870 – 11 December 1933) was an Azerbaijani playwright, writer and cultural figure, stage director, politician, public figure, one of the 5 thirst Azeri Deputats of First Duma of Russia Empire, Deputat of Georgian Parliament, Creator Theatrical Writers Society in Azerbaijan, one of the redactors jornal “Molla Nasreddin”, Ambassador Azerbaijan in Dagestan and Armenia.
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The redactors' transcripts were then submitted to Rabbi Schneerson for editing prior to publishing. Farbrengens were sometimes delivered on weekdays in order to mark occasions like Chasidic festivals. These were at first available directly around the world by phone- link, and in later years, broadcast across America on live television channels. They were then put in writing, like the talks delivered on Shabbos.
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A project of Universal history may be seen in the Hebrew Bible, which from the point of view of its redactors in the 5th century BC presents a history of humankind from creation to the Flood, and from there a history of the Israelites down to the present. The Seder Olam is a 2nd-century CE rabbinic interpretation of this chronology.
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Ackerman explains this as a case of liminal, viz. transitory, homosexuality, deployed by the redactors as a textual means to assert David's rights against Jonathan's: the latter willingly alienated his princely status by bowing down (), sexually speaking, to the former. Nardelli disagrees and argues that the various covenants Jonathan engaged David into as the superior partner gradually elevated David's status and may be seen as marriage-like.
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Bava Batra 12b He held this position until his death, on the 11th of Tishrei, Motzei (the day after) Yom Kippur, 468. He continued his father's work in revising the Babylonian Talmud; according to Abraham ibn Daud, he and Maremar were its final redactors. Few details are known of his official activity. He once issued a ruling about the kashrut practices of the exilarchs.
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The Conservative approach tends to regard the Torah as compiled by redactors in a manner similar to the Documentary Hypothesis. However, Conservative Jews also regard the authors of the Torah as divinely inspired, and many regard at least portions of it as originating with Moses. Positions can vary from the position of Joel Roth, following David Weiss HaLivni, that while the Torah originally given to Moses on Mount Sinai became corrupted or lost and had to be recompiled later by redactors, the recompiled Torah is nonetheless regarded as fully Divine and legally authoritative, to the position of Gordon Tucker that the Torah, while Divinely inspired, is a largely human document containing significant elements of human error, and should be regarded as the beginning of an ongoing process which is continuing today. Conservative Judaism regards the Oral Law as divinely inspired, but nonetheless subject to human error.
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4 (February 1989), 7-10. Chisholm argued for the reconstruction of the "sacred dramas" which he saw reflected in some Eddaic poems, although shorn of their sexual content by the Christian redactors. The revived neopagan ritual was again to be modified to suit "contemporary American sensibilities".Jeffrey Kaplan, Radical religion in America: millenarian movements from the far right to the children of Noah, Syracuse University Press, 1997, , p. 76.
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Rulers adopted the intriguing irrigation device for its symbolic meaning that warned against excess. By the late Warring States period (c. 475-221 BCE), this seemingly "automated" tilting vessel was credited with enough cultural significance, or at least "value as a curiosity", to be displayed in the ancestral shrine of Duke Huan of Lu (d. 694 BCE), which seemed plausible to the redactors of both Daoist and Confucian classics.
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The cycle contains a number of initially unrelated texts, collated into interconnected narratives by later redactors. None of the poems in the cycle survive independently, and the thirteen separate collections are all organized in different orders with different texts. The manuscripts were all written between approximately 1350 and 1425, in northeastern France, probably in Picardy. The original poem in the cycle was the Chanson d'Antioche, which is the basis for the "historical" section of the cycle.
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Magazin Istoric was launched in 1967 with support from the Institute of Historical and Social-Political Studies in Bucharest, which functioned under the direct supervision of the Central Committee of the Romanian Communist Party. The first director was Dumitru Almaş (pseudonym of Dumitru Ailincăi, 1908–1995). The first chief redactor was Constantin Antip (born 27 October 1925) and chief editors were Ion Dragomirescu and Al. Gh. Savu (1931-1991). Redactors: Livia Dandara, Robert Deutsch, Mircea Ioanid, Gheorghe Rădulescu, Marian Ştefan, Răzvan Theodorescu.
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The disputants here are termed the makshan (questioner, "one who raises a difficulty") and tartzan (answerer, "one who puts straight"). The gemara records the semantic disagreements between Tannaim and Amoraim. Some of these debates were actually conducted by the Amoraim, though many of them are hypothetically reconstructed by the Talmud's redactors. (Often imputing a view to an earlier authority as to how he may have answered a question: "This is what Rabbi X could have argued ...") Rarely are debates formally closed.
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The protagonist of these three chansons is Godfrey of Bouillon, around whom the rest of the cycle is based, in a much more romanticized form. These connect Godfrey with the legend of the Swan Knight. Even medieval redactors recognized that this part of the cycle was fanciful and did not quite match the historical chansons, and they are usually separated in the manuscripts. The first episode chronologically within the cycle is the Naissance du Chevalier au Cygne, which survives in two forms, the Elioxe and the Beatrix.
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The first number of Avanti! published on 25 December 1896, on Christmas, because the new newspaper had to represent the Italian socialism intended as "a new voice that does not descends from the vaporous sky of the highness, but it lifts from workshops and field, predicts the peace to man of good will".Santo Natale in After all, Jesus Christ was referred as the "first socialist of the history" in the contemporary socialist iconography. The first director was Leonida Bissolati, with Ivanoe Bonomi, Walter Mocchi, Alessandro Schiavi, Oddino Morgari and Gabriele Galantara as redactors.
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Despite having little and questionable evidence against radical movements in Prague, the Austrian government declared a state of emergency in September of 1893 and started to arrest critical voices. In October Alois Rašín was taken to custody together with redactors and editorial staff of oppositional newspapers Antonín Hajn, Josef Škába, Antonín Pravoslav Veselý, Karel Stanislav Sokol, Stanislav Kostka Neumann, and others. Journals were banned and 70 people were arrested. The defendants in the process remembered as Omladina Trial were accused of the highest treason for conspiring against the state.
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The study traces the long history of the use of "redactors" in higher and lower criticism in both classical and biblical scholarship, and he concludes that scholarly editors responsible for the reproduction of classical and biblical texts only arose in the 16th century. Such editors are completely anachronistic when applied to ancient literature. Some regard part of the David story as the pinnacle of ancient Israelite historiography and a product of the Solomonic "enlightenment." As such it is considered indispensable for understanding the history of the Davidic-Solomonic period.
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If the authors of the original documents did not tolerate contradiction and repetition, why did the editors of the final work do so? And if the writers who created the final document did not mind such features, why should we suppose that the earlier sources did not contain contradiction and repetition? "Thus the hypothesis can only be maintained on the assumption that, while consistency was the hallmark of the various documents, inconsistency was the hallmark of the redactors" (p. 19). Similarly, the repetition and stylistic variation which the documentary hypothesis explains as the remains of distinct sources, may be understood quite differently.
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After being translated, the different sources were combined in the historical relation. The sources treating the same fact were compared, and their similarities and differences carefully exposed; the narration of some years of the Jewish history always precedes, as said above, the part of the text dedicated to the happenings of the same period in other civilisations. Translation and commentary, facts and interpretation go hand in hand, completed by recapitulations and analogies with contemporary realities. Most of the content of the sources is acceptable for the Alphonsine redactors, and censorship or modifications due to a wish to avoid some thing are not frequent.
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Source criticism, in biblical criticism, refers to the attempt to establish the sources used by the authors and redactors of a biblical text. It originated in the 18th century with the work of Jean Astruc, who adapted the methods already developed for investigating the texts of classical antiquity (in particular, Homer's Iliad) to his own investigation into the sources of the Book of Genesis. It was subsequently considerably developed by German scholars in what was known as "the higher criticism", a term no longer in widespread use. The ultimate aim of these scholars was to reconstruct the history of the biblical text and also the religious history of ancient Israel.
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Modern scholars agree that separate sources underlie the Pentateuch, but there is much disagreement on how these sources were used by the authors to write the first five books of the Bible. The explanation called the documentary hypothesis dominated much of the 20th century, but the consensus surrounding this hypothesis has now broken down. Its critics suggest that contemporary upholders tend to give a much larger role to the redactors, who are now seen as adding much material of their own rather than as simply passive combiners of documents. The simple form of the documentary hypothesis has come under criticism from within its own constituents as well.
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1 , Cem Oğuz, , Autor Murat Ocak, Redactors: Hasan Celāl Güzel, Cem Oğuz, Osman Karatay, Publisher: Yeni Türkiye, 2002, p. 535. According to the Bulgarian Antoaneta Granberg, "The Hunno-Bulgar language was formed on the northern and western borders of China in the 3rd-5th c. BC."The Hunno-Bulgar language, Antoaneta Granberg, The analysis of the loan-words in Slavonic language shows the presence of direct influences of various language-families: Turkic, Mongolic, Chinese and Iranian. On the other hand, some Bulgarian historians, especially modern ones, link the Bulgar language to the Iranian language group instead (more specifically, the Pamir languages are frequently mentioned), noting the presence of Iranian words in the modern Bulgarian language.
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Friedman's distribution of materials by source of the first four books of the Hebrew Bible, including a redactor (black), according to the documentary hypothesis. On occasion, the persons performing the redaction (the redactors) add brief elements of their own. The reasons for doing so are varied and can include the addition of elements to adjust the underlying conclusions of the text to suit the redactor's opinion, adding bridging elements to integrate disparate stories, or the redactor may add a frame story, such as the tale of Scheherazade which frames the collection of folk tales in The Book of One Thousand and One Nights. Sometimes the source texts are interlaced, particularly when discussing closely related details, things, or people.
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After Monte Laturce, Musa was forced to fully submit to the Emir of Córdoba, who took advantage of Musa's weakness to remove him as wāli of the Upper March, initiating a decade-long eclipse of the Banu Qasi. The Chronicle of Alfonso III relates how,This story is found in all extant versions of the Chronicle and is likely to be original and unmodified by later copyists and redactors. in an unspecified year, Ordoño marched against the Musa while the latter was constructing a massive fortification at Albelda. While the Asturian monarch invested the new fortress, Musa camped his army on the nearby hill of Monte Laturce, hoping to force the raising of the siege.
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The redactors of these additions were probably Pāñcarātrin scholars who according to Oberlies (1998) likely retained control over the text until its final redaction. Mention of the Huna in the Bhīṣma-parva however appears to imply that this parva may have been edited around the 4th century. The snake sacrifice of Janamejaya The Ādi- parva includes the snake sacrifice (sarpasattra) of Janamejaya, explaining its motivation, detailing why all snakes in existence were intended to be destroyed, and why in spite of this, there are still snakes in existence. This sarpasattra material was often considered an independent tale added to a version of the Mahābhārata by "thematic attraction" (Minkowski 1991), and considered to have a particularly close connection to Vedic (Brahmana) literature.
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Redaction criticism assumes an extreme skepticism toward the historicity of Jesus and the gospels just as form criticism does. It seeks the historical community of the final redactors of the gospels, though there is often no textual clue, and Porter and Adams say its method in finding the final editor's theology is flawed. In the New Testament, redaction discerns the original author/evangelist's theology by focusing and relying upon the differences between the gospels, yet it is unclear whether every difference has theological meaning, how much meaning, or whether any given difference is a stylistic or even an accidental change. Further, it is not at all clear whether the difference was made by the evangelist, who could have used the already changed story when writing a gospel.
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His first years at Mosul were saddened by the fight with Syriac Orthodox for the ownership of the churches in the town. In 1870 Benni was in Rome to participate to the First Vatican Council where he, in opposition to the Melkite patriarch Gregory II Youssef, spoke to make uniform the ecclesiastical discipline in the East and in the West and in favor of the papal infallibility. He was one of the main redactors of the text approved by the synod of Charfet in 1888 that made mandatory the clergy's celibacy in the Syriac Catholic Church. After the death of patriarch Ignatius George V Shelhot on 8 December 1891, Behnam Benni, who was the older prelate by consecration, was appointed Locum tenens of the Patriarchate.
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According to Klinghardt, the compilation of the 27 individual articles into a single literary unit is supposedly not the result of a coherent process of collection and selective procuration, but much rather the product of a single, or even multiple redactors. Vinzent combines these assumptions with the hypothesis, in that the redaction followed as a reaction to the Gospel of Marcion, and amongst other things, that it embodied an anti- Marconian current, which supposedly means that it was intended to be understood as a response to Marcion and as an alternative written in opposition to his condemned gospel. Vinzent sees evidence of this editorial intention in the writings of Origen of Alexandria, Irenaeus of Lyon, Tertullian, and Justin the Martyr.
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On his return to Paris, Hérault was several times president of the Convention, notably on 2 June 1793, the occasion of the attack on the Girondins (when he unsuccessfully pleaded for the troops to retreat),Chronicle of the French Revolution, Longman 1989 p.341 and on 10 August 1793, on which was celebrated the passing of the Acte constitutionnel (called "of The Mountain"); Hérault de Sechelles served, alongside Louis de Saint-Just, as one of the writers and redactors of the 1793 Constitution, which was fated never to be applied. Hérault was a member of the Reign of Terror's Committee of Public Safety, to which he was elected on 13 June 1793.Chronicle of the French Revolution, Longman 1989 p.
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Baur was prepared to apply his theory to the whole of the New Testament; in the words of H. S. Nash, "he carried a sweeping hypothesis into the examination of the New Testament." He considers those writings alone genuine in which the conflict between Jewish-Christians and Gentile-Christians is clearly marked. In his Kritische Untersuchungen über die kanonischen Evangelien, ihr Verhältniss zu einander, ihren Charakter und Ursprung (1847) he turns his attention to the Gospels, and here again finds that the authors were conscious of the conflict of parties; the Gospels reveal a mediating or conciliatory tendency (Tendenz) on the part of the writers or redactors. The Gospels, in fact, are adaptations or redactions of an older Gospel, such as the Gospel of the Hebrews, of Peter, of the Egyptians, or of the Ebionites.
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The ninth Mandala of the Rigveda, also called the Soma Mandala, has 114 hymns, entirely (although Griffith marks 9.5 as dedicated to the Apris) devoted to ', "Purifying Soma", the sacred portion of the Vedic religion. Similar to Mandala 8, it cannot be dated within the relative chronology of the Rigveda as a whole; dealing with the Soma cult, a practice reaching back into Proto-Indo- Iranian times (late 3rd millennium BC), some of its hymns may contain the very oldest parts of the Rigveda, while other hymns may be rather recent relative to the other books. As with book 8, each hymn should be studied independently, since the Soma Mandala was not compiled by the redactors in its preserved form on grounds of authorship or clan affiliation, but topically, grouping the Soma hymns.
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Modern scholars agree that separate sources and multiple authors underlie the Pentateuch, but there is much disagreement on how these sources were used to write the first five books of the Bible. This documentary hypothesis dominated much of the 20th century, but the 20th- century consensus surrounding this hypothesis has now broken down. Those who uphold it now tend to do so in a highly modified form, giving a much larger role to the redactors (editors), who are now seen as adding much material of their own rather than as simply passive combiners of documents. Among those who reject the documentary approach altogether, the most significant revisions have been to combine E with J as a single source, and to see the Priestly source as a series of editorial revisions to that text.
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The rabbis of the Talmud were aware of occurrences of inclusio in the Bible, as shown by Rabbi Yohanan's comment in the Babylonian Talmud, Berakhot 10a that "Any psalm dear to David he opened with "Ashrei" ("happy is he) and closed with "Ashrei". Redactors of rabbinic document frequently made use of inclusio to mark off the endpoints of literary units of different sizes and possibly to suggest conceptual connections between seemingly disparate statements. At the end of the Mishnah, tractate Kelim, Rabbi Yose explicitly notes the phenomenon: "Happy are you, Kelim, in that you opened with [statements regarding] impurity and departed with [statements regarding] purity." Tractate Berakhot, which opens with a discussion of the laws of reciting the Shema Yisrael ("Hear O Israel") passage from Deuteronomy 6:4-9, concludes with a homiletic interpretation of the second verse from this passage (v.
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Nabucodonosor / Nebuchadnezzar) gives their title to textual units where other material is also contained. Inside the biblical books or the section dedicated to the reign of a ruler, the following unit is the “libro” (book), which comprises from four or five until 80 or 90 “capítulos” (chapters). Not all biblical books are divided into minor books, many are directly organised in “capítulos” (the first procedure is usual for the First and Second parts, the last for the Third and Fourth). The non-biblical history is much too important to the Alphonsine redactors to occupy only a couple of chapters at the end of a biblical narration, and since the second Part, the outstanding features or figures of the non-biblical world are often given a continuous spell of hundreds of chapters where only the history of this figure (e. g.
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The theory is also well known in a more elaborate form set forth by Burnett Hillman Streeter in 1924, which additionally hypothesized written sources "M" and "L" (for "Special Matthew" and "Special Luke" respectively)—hence the influential four-document hypothesis. This exemplifies the prevailing scholarship of the time, which saw the canonical gospels as late products, dating from well into the second century, composed by unsophisticated cut-and-paste redactors out of a progression of written sources, and derived in turn from oral traditions and from folklore that had evolved in various communities. More recently, however, as this view has gradually fallen into disfavor, so too has the centrality of documentary interdependence and hypothetical documentary sources as an explanation for all aspects of the synoptic problem. In recent decades, weaknesses of the two- source theory have been more widely recognized, and debate has reignited.
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Van Seters attempts just such a reevaluation of legal history among the biblical codes in A Law Book for the Diaspora: Revision in the Study of the Covenant Code(2003). One of the foundational concepts in the literary criticism of the Hebrew Bible in general and the Pentateuch in particular is the notion that the various literary components, whether small or large, were put together by redactors or editors rather than authors in the modern sense. Furthermore, this editorial process is thought to have continued until the whole biblical corpus reached a definitive "canonical" form in the early Roman period. Van Seters, in The Edited Bible: The Curious History of the "Editor" in Biblical Criticism (2006), in his most radical work to date, seeks to completely demolish any such notion of ancient editors, which was introduced into classical and biblical studies in the late 18th century.
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Many scholars have debated over the relationship between Neiye, Xinshu I and II, and Baixin. Most concur that these texts were written by Huang-Lao Daoist philosophers at the Jixia Academy in the Qi capital of Linzi, but many disagree over the dating of the texts and identity of the redactors. After analyzing the structure and rhetorical characteristics of the Daode jing, Neiye, Xinshu I, and Baixin, The Chinese linguist William H. Baxter proposed that they constitute a specific literary genre, which emerged from "a distinctive tradition of philosophical verse with strong oral elements and little concept of individual authorship" (1998: 240–243, 249). In order to estimate the dates of compilation for these Guanzi writings about breath circulation techniques, Roth analyzed the linguistic features of the Neiye, Xinshu I and II, and Baixin; and concluded that the Neiye is a genuine 4th- century BCE text while the others are derived from it (1999: 23–25).
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Second, the Neiye does not contain the kind of sustained argumentation typically found in 3rd-century BCE philosophical essays, and it shows only a loose principle of organization between its verses. Third, the absence of the correlative cosmology of yin and yang and the Five Phases, characteristic of 3rd-century BCE texts. Using redaction criticism – analyzing the production a text from how the redactors (editors, compilers) combined and arranged the source materials – Roth found that the Xinshu II is an original prose essay in which the redactor deliberately extracted and rearranged Neiye verses for the purpose of advocating the political benefits of inner cultivation methods (1994: 34). It thus complements Xinshu I and accounts for the Guanzi labeling them as parts of one essay (1999: 26). More specifically, Roth proposes that the Neiye's exclusively verse format and absence of political thought would support a date of mid-4th century at the latest.
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Roth > 1999: 150; cf. Mair 1994: 69) First, this Daodejing term baoyi 抱一 "embracing the One" parallels the Neiye zhiyi 執一 "hold fast to the One" (verse 9, tr. Roth 1999: 62), and both terms refer to retaining a sense of union with the Way in everyday life. Second, zhuanqi 專氣 "concentrating the vital breath (until it is at its softest)" closely resembles tuanqi 摶氣 "concentrating your vital breath (as if numinous)" denoting to the practice of breath meditation (19, tr. Roth 1999: 82). Third, dichu xuanjian 滌除玄覽 " sweep clean your Profound Mirror" and the distinctive Neiye metaphor jingchu qi she 敬除其舍 "diligently clean out its lodging place" (13, tr. Roth 1999: 70) share the same syntax and verb chu "eliminate; remove". These three textual counterparts demonstrate that the redactors of both the Neiye and Daodejing shared knowledge of traditional proto-Daoist meditation techniques through which one could directly experience the Way and its inner power (Roth 1999: 152).
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