Abstract for GRBS: In Empedocles’ “wine is water from bark, rotten in wood,” the reference is not to a wooden cask but to the grapevine itself, in which wine was thought to form naturally. From the Introduction (164–165): "The main argument of this paper is that Empedocles held that water becomes wine already within the living wood of the vine. Prior scholars have registered this doctrine in Empedocles and elsewhere, but, to my knowledge, no attempt has been made to collect and analyze the evidence in order to establish this conclusively for fr.81 or for the broader tradition. We begin with a preliminary discussion of the fragment and a review of its modern and ancient interpretations (§2). The hypothesis that the “wood” is the vine will gain credibility through relevant aspects of Empedocles’ thought (§3). Further support will come from proof that he was far from alone in this regard (§4). Corroborated by many parallels, our solution to fr.81 will also illuminate vexed passages in Homer and Euripides, not to mention less debated ones in many other authors. As we shall see, the notion that wine assumes its proper nature already in the vine, and its corollary, that fermentation after pressing does not change the wine’s nature, are surprisingly widespread and persistent even into the eighteenth century. Study of fr.81 thus uncovers a deeply rooted conception that persisted well into the modern period, echoing still in Goethe."

Bu kapsamda, oncelikle kriz, kriz yonetimi, istihbarat fonksiyonlari ile politika, strateji ve guc iliskileri ile ilgili kavramsal cati aciklanmistir. Muteakiben ulusal guvenlik politikasinin yurutulmesi surecinde kriz yonetimi ile ulusal cikarlarin saglanmasi arasindaki baglanti ortaya konmustur. Uluslararasi iliskilerde guc kullanimi, uluslararasi hukuk ve rejimler dahilinde uygulandigi zaman mesruiyet kazanir ve basari vadeder. Bu yuzden uluslararasi sorun cozme teknikleri, kriz yonetim tedbirleri ve mudahalelerin kapsamina ozel onem verilmistir. Kriz yonetiminde yeterli guce sahip olmak kadar, uygun bir guc projeksiyonuna ve gucu kullanma iradesine de sahip olmak gereklidir

Jika kita berbicara mengenai akuntansi perusahaan manufaktur, berarti yang akan terlintas dalam pikiran kita yaitu bahan mentah, proses produksi, dan barang jadi, begitu juga dengan komponen lainnya. Ia disebut sebagai perusahaan manufaktur karena perusahaan ini menjalankan kegiatan usaha dalam mengolah bahan baku, bahan penolong, menjadi barang jadi dan menjualnya untuk memperoleh keuntungan. Hal-hal yang sangat erat dengan akuntansi perusahaan manufaktur meliputi:

Islamic historians have tended to overfocus on the more easily intelligible north Arabia and dismiss the south

This study focuses on the development of the earliest traditions concerning the figure Saul in the Hebrew Bible. It analyzes how both the content of these traditions and their compositional history reflect shifting social and political environments and interests in early Israel and Judah. Textual analysis reveals that the portrayal of Saul underwent a transformation over time. The most familiar depiction of Saul as the first king of Israel appears only in the latest layers of tradition. In the earliest layers, however, Saul is presented as a revered Israelite warrior, inseparable from his partner, Jonathan. The transformation of Saul’s character can be charted especially with reference to his changing relationship with the figure Jonathan. As the traditions developed, first in the geographical space of the southern Ephraimite hill country and then through Judahite territory, Saul’s relation to Jonathan evolves. At first the two are a pair of heroic warriors, reminiscent of Gilgamesh and Enkidu. Then they become father and son. In the final transformation, Jonathan is ripped away from Saul. Jonathan now becomes David’s soul-partner, while Saul transforms from bold leader to hesitant chieftain to troubled king. The first chapter begins with a study of the lament over Saul and Jonathan’s death preserved in 2 Sam 1:19-27. Two distinct literary layers are identified: an early Israelite one, which highlights the identity of Saul and Jonathan as warrior partners (vv. 19-25a = “core Lament”), and a later, Davidic addition, which emphasizes David’s intimate relationship with Jonathan (vv. 25b-27). The literary stratification of the Lament, with its depictions of Saul, Jonathan, Israel and her enemies, provides a significant point of reference by which other Saul narratives can be analyzed. The second chapter explores 1 Samuel 13-14, a more extensive early Saul tradition that focuses on the exploits of Saul and Jonathan as heroic warriors fighting the Philistines. Two distinct narratives focused on Saul and Jonathan without any David interests are delineated, an original layer that echoes the core Lament in its portrayal of Saul and Jonathan, and a revisionary one that shifts the characters into new roles, most notably, into father and son. The third chapter analyzes the connection between 1 Samuel 14 and the David and Goliath narrative in 1 Samuel 17, first highlighted in the second chapter. 1 Samuel 17 is comprised of two main stories, now intertwined in the Masoretic Text. The later layer, identifiable by its strongly Yahwistic language and ideology, aligns with a pro-David layer in 1 Samuel 14. The earlier layer, which is not included in the Old Greek version of 1 Samuel 17, tells a heroic story about David rooted in an ancient tale featuring Saul and a hero named Jonathan. This chapter follows the evolutions of the relationships between Saul and David, Saul and Jonathan, and Jonathan and David. An increased interest in Yahwism is detectable in the latest layer of this narrative. The study concludes that the social matrix behind the earliest Saul and Jonathan traditions is neither Judah nor the northern Israelite kingdom. Rather the “Israel” mentioned in these narratives refers to a distinct social and political space in the southern Ephraimite hill country that pre-existed either kingdom and continued to hold importance for some time during the Iron II period. These traditions offer a version of Israelite memory that is independent of and counter to both the Davidic version of the rise of the Israelite kingdom as well as the Northern version of the development of Israel as seen through the lens of the book of Judges. The Hebrew Bible reflects the incorporation of these authentic ancient traditions in a complex process over time.

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