Esta contribución examina el uso léxico en las escenas egipcias de la versión griega del Antiguo Testamento, y en concreto, la reacción de Filón de Alejandría a dicho uso. Para este fin, se han seleccionado tres escenas de carácter egipcio, la del sueño de las siete vacas, la del jarrillo de plata y la del nacimiento de Moisés. En estos tres pasajes, el texto griego de los Setenta utiliza préstamos léxicos de origen egipcio. Tanto Filón, como las otras versiones griegas del Antiguo Testamento los evitan, mientras que los posteriores autores cristianos los respetan. Palabras clave: Filón de Alejandría, Setenta, Septuaginta, préstamos léxicos, lengua egipcia This contribution examines the lexical usage in the Egyptian scenes of the Greek version of the Old Testament, and specifically, Philo of Alexandria's reaction to such usage. For this purpose, three “Egyptian” scenes have been selected, that of the dream of the seven cows, that of the silver vase, and that of the birth of Moses. In these three passages, the Greek text of the Septuagint uses lexical borrowings of Egyptian origin. Both Philo and the other Greek versions of the Old Testament avoid them, while later Christian authors respect them.

For historical reasons, the libraries of Yemen (many of them established during the 12th and 13th centuries) preserve up until today the bulk of Islam's rationalist heritage, as expressed in a rich body of literature of discursive theology, legal theory, and Qur'anic exegesis which propagates the primacy of reason over scriptural sources. None of this literature has survived elsewhere in the Islamic world and its rationalist bias is in fact one of the primary reasons prompting Salafis to try and physically destroy the Yemenite manuscript collections. They are aided in their endeavor by the war that has afflicted the country since 2015. When several Egyptian expeditions visited Yemen during the 1950s and 1960s and microfilmed some select manuscript materials, the subsequent publication of these texts led to the rise, in Egypt, Iran, and Indonesia, of a new rationalist movement within Islam: the Neo-Mu'tazila, this despite the fact that the Egyptian expeditions only uncovered the tip of the iceberg. Today's digital technology offers entirely new possibilities to secure the Yemeni literary heritage from destruction and to make it available through open access to Muslim intellectuals worldwide. It further allows for digital repatriation of the extensive holdings of manuscripts of Yemeni provenance in Western libraries. The idea is to democratize access to a unique corpus of literature which will be instrumental in creating a powerful countervoice to the prevailing Salafi trend and will serve as an effective support for moderate strands in the Islamic world. The Zaydi Manuscript Tradition (ZMT) aims at salvaging the Zaydi literary tradition by gathering digital surrogates of as many Zaydi manuscripts as possible in a single repository and providing comprehensive and systematic open access to them for scholars worldwide, regardless of whether the physical manuscripts are preserved in Europe or in North America, in Yemen, or elsewhere in the Middle East. The ZMT is a joint project initiated by the Institute for Advanced Study (IAS), Princeton, in partnership with the Hill Museum and Manuscript Library (HMML) at Saint John’s University, Collegeville, Minnesota.

Foundation models are powerful technologies: how they are released publicly directly shapes their societal impact. In this position paper, we focus on open foundation models, defined here as those with broadly available model weights (e.g. Llama 3, Stable Diffusion XL). We identify five distinctive properties of open foundation models (e.g. greater customizability, poor monitoring) that mediate their benefits and risks. Open foundation models present significant benefits, with some caveats, that span innovation, competition, the distribution of decision-making power, and transparency. To understand their risks of misuse, we design a risk assessment framework for analyzing their marginal risk. Across several misuse vectors (e.g. cyberattacks, bioweapons), we find that current research is insufficient to effectively characterize the marginal risk of open foundation models relative to pre-existing technologies. The framework helps explain why the marginal risk is low in some cases, clarifies disagreements about misuse risks by revealing that past work has focused on different subsets of the framework with different assumptions, and articulates a way forward for more constructive debate. Overall, our work supports a more grounded assessment of the societal impact of open foundation models by outlining what research is needed to empirically validate their theoretical benefits and risks.

This volume documents a groundbreaking convening on January 28, 2017 in The Met’s Grace Rainey Rogers Auditorium, inspired by the exhibition Kerry James Marshall: Mastry on view at The Met Breuer October 25, 2016–January 29, 2017. During the daylong event twenty noted thought leaders and creative practitioners considered the role of creativity, hard work, social justice, and imagination in art history, performance, science, and other disciplines inspired by visual artist Kerry James Marshall’s practice and work. The event was a mix of rich extended conversations and exciting nine-minute performances and presentations.

"These two volumes contain the half-hour addresses delivered in the five seminars at the Conference on Analytic Functions held September 2-14,1957 at the Institute for Advanced Study, Princeton, NJ."

This article aims to clarify the issue of the endings of Mark in the Coptic versions. It endeavors to show that the endings of Mark fit within the general context of the textual history of the Sahidic Coptic versions of the Gospel of Mark as recently proposed by the authors. It also examines the details of the conclusio brevior, prevalent in part of the Coptic tradition, as shown by the research carried out within the framework of the ‘SNSF Mark 16’ project directed by Claire Clivaz. In addition, it highlights some of the particularities of the textual tradition of the ending of Mark, which could indicate an influence of a monastic environment in Upper Egypt.

The literary tradition of the Zaydi community, a branch of Shiʿi Islam that originated in Kufa and later developed in Northern Iran and Yemen, is among the richest and most variegated strands within Islamic civilization and at the same time one of the least studied due to issues of preservation and access. The literary production by Zaydi scholars stretched over more than a millennium, starting in the 9th century, and covers a wide spectrum of disciplines. Moreover, Zaydis were at all times intimately familiar with the relevant intellectual strands beyond the confines of Zaydism and actively engaged in them, and the typical library of a Zaydi scholar comprised not only works belonging to his own religious tradition but also an array of titles of authors from other communities, Sunni as well as Shiʿi. The Zaydi manuscript tradition is widely dispersed and for the most part poorly documented. During our talk, we will present the ZMT project, an attempt to create a digital library of the literary tradition of Zaydism. To date, our partner, Hill Museum and Manuscript Library, provides access in its virtual reading room to some 1,500 manuscripts. The largest collections of Zaydi manuscripts outside of Yemen are housed in Italian libraries, and at present we are surveying the holdings of Yemeni manuscripts in Italy, including many collections that have been completely ignored until today. These will be digitized and added to the virtual library, and we are also planning to prepare metadata for the material. In addition to facilitating historical studies, the virtual library will also allow for a comprehensive study of the visual and textual aspects of this outstanding manuscript tradition.