A.J.Berkovitz: A Life of Psalms in Jewish Late Antiquity. Philadelphia: University of Pennsylvania Press, 2023; pp. x + 263.
Bibliographic record
Abstract
for the Deliverance of Creatures of Water and Land (shuilu fahui 水陸法會), deployed for the pacification of the dead (p.27).Thus, for many Chinese followers or Chinese who were simply interested in the practical aspects of such ceremonies, Tibetan Buddhism was seen as particularly "potent" in comparison to other traditions.Wu brings together all of these perspectives through rich and diverse sources, including speeches, periodical articles, letters, advertisements, memoirs, and commentaries.These are gathered from various actors including Tibetan lamas and Chinese monks, laypeople, politicians, warlords, educators, and others.Wu's access to recent publications of Buddhist periodicals from the Republican era, relevant archives inside China, unpublished manuscripts, and interviews with Nenghai's Dharma descendants provides an insightful and balanced analysis of the topic at hand.Wu is to be congratulated on this book, which fills a number of important gaps in current scholarship on the spread and adaptation of Tibetan Buddhism in Chinese society.The work is well cross-referenced and transitions seamlessly between the different voices which give body to her topic.This sharp focus on the specific topic of the book may, however, at times distract from the gravity of what was happening in the background.For example, although the Sino-Japanese war is certainly mentioned, the major upheavals in Chinese society caused by that war could have been given greater emphasis, as well as the strained relations between China and Japan at the time, which influenced Buddhist relations between the two countries.Another point that was touched upon but could have been explored further is the political tensions that existed between Tibet and China at the time.For example, the thirteenth Dalai Lama's declaration of Tibetan independence in 1913 and the subsequent weakened official Chinese presence in Tibet would have directly led to the difficulties experienced by Chinese monks such as Dayong, Nenghai, and Fazun seeking permission to enter Tibet to study.
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.001 | 0.002 |
| Meta-epidemiology (narrow) | 0.001 | 0.001 |
| Meta-epidemiology (broad) | 0.001 | 0.000 |
| Bibliometrics | 0.003 | 0.004 |
| Science and technology studies | 0.001 | 0.001 |
| Scholarly communication | 0.002 | 0.003 |
| Open science | 0.001 | 0.001 |
| Research integrity | 0.002 | 0.002 |
| Insufficient payload (model declined to judge) | 0.009 | 0.006 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".