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Julian the Apostate in Byzantine Culture
Julian, the last pagan emperor of the Roman empire, died in war in 363. In the Byzantine (that is, the Eastern Roman) empire, the figure of Julian aroused conflicting reactions: antipathy towards his apostasy but also admiration for his accomplishments, particularly as an author writing in Greek. Julian died young, and his attempt to reinstate paganism was a failure, but, paradoxically, his brief and unsuccessful policy resonated for centuries. This book analyses Julian from the perspectives of Byzantine Culture. The history of his posthumous fortune reveals differences in cultural perspectives and it is most intriguing with regard to the Eastern Roman empire which survived for almost a mill...
Idiosyncratic Shocks and Aggregate Fluctuations in an Emerging Market
This paper provides the first assessment of the contribution of idiosyncratic shocks to aggregate fluctuations in an emerging market using confidential data on the universe of Chilean firms. We find that idiosyncratic shocks account for more than 40 percent of the volatility of aggregate sales. Although quite large, this contribution is smaller than documented in previous studies based on advanced economies, despite a higher degree of market concentration in Chile.We show that this finding is explained by larger firms being less volatile and by weaker propagation effects across Chilean firms.
The Last Pagan Emperor
Flavius Claudius Julianus was the last pagan to sit on the Roman imperial throne (361-363). Born in Constantinople in 331 or 332, Julian was raised as a Christian, but apostatized, and during his short reign tried to revive paganism, which, after the conversion to Christianity of his uncle Constantine the Great early in the fourth century, began losing ground at an accelerating pace. Having become an orphan when he was still very young, Julian was taken care of by his cousin Constantius II, one of Constantine's sons, who permitted him to study rhetoric and philosophy and even made him co-emperor in 355. But the relations between Julian and Constantius were strained from the beginning, and it...
Ghosts By Daylight
Before I reached the stairwell, I saw something out of the corner of my eye. A strange and beautiful man had dropped to his knees in front of me, unencumbered, unembarrassed. I stopped short. He was slender, almost Asiatic looking, wearing baggy combat trousers and a T-shirt. He was flirting, and then he was laughing at my reaction. There was not much for me to do but also smile... Janine and Bruno first fell in love as young reporters in the besieged city of Sarajevo. Years later - after endless phone calls, much of what the French call malentendu, secret trysts in foreign cities, numerous break-ups, three miscarriages, countless stories of rebel armies and a dozen wars that had passed betw...
The Last Crusader: Or The Life and Times of Cardinal Julian, of the House of Cesarini. A Historical Sketch
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Macroprudential Policies in Response to External Financial Shocks
This paper examines how countries use Macroprudential Policies (MaPs) to respond to external shocks such as US monetary policy surprises or fluctuations in capital flows. Constructing a model of a small open economy with financial frictions and a MaP authority that adjusts loan to value (LTV) ratio limits on borrowers and capital adequacy ratio (CAR) limits on banks, we show that using MaPs where stochastic external financial shocks are present entails a trade-off between macro-financial volatility and GDP growth. The terms of the trade-off are a function of a few country characteristics that amplify financial channels of external monetary shocks. Estimating MaP reaction functions for a pane...
Documents Concerning the Denationalization of Yugoslavs in the Julian March
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Offshoring in the Global Economy
Feenstra first contrasts the views of trade economists Paul Krugman and Edward Leamer, who both relied (to different ends) on the Heckscher-Ohlin model. He then examines the new type of trade model whereby the production processes transfer across countries.
Violence in Ancient Christianity
Ancient Christianity had an ambivalent stance toward violence. Jesus had instructed his disciples to love their enemies, and in the first centuries Christians were proud of this lofty teaching and tried to apply it to their persecutors and to competing religious groups. Yet at the same time they testify to their virulent verbal criticism of Jews, heretics and pagans, who could not accept the Christian exclusiveness. After emperor Constantine had turned to Christianity, Christians acquired the opportunity to use violence toward competing groups and pagans, even though they were instructed to love them personally and Jewish-Christian relationships flourished at grass root level. General analyses and case studies demonstrate that the fashionable distinction between intolerant monotheism and tolerant polytheism must be qualified.
