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1
Amitay, Ory. „Alexander between Rome and Carthage in the Alexander Romance (A)“. Phoenix 77, Nr. 1-2 (März 2023): 23–42. http://dx.doi.org/10.1353/phx.2023.a926362.
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Abstract: The Alexander Romance takes Alexander to Italy and to Carthage, synchronizing him with the First Punic War. It represents the Alexandrian perspective, commenting on Ptolemaic interests through Alexander's character. This interpretation adds to the recognized Ptolemaic elements in the AR and sheds new light on an event of the First Punic War. Réesumé: Le Roman d'Alexandre emmène Alexandre en Italie et à Carthage, ce qui le place dans le cadre de la première guerre punique. Les événements sont présentés du point de vue alexandrinà travers le personnage d'Alexandre, qui représente les intérêts ptolémaïques. Cette interprétation ajoute un élément ptolémaïque de plus à ceux déjà identifiés dans le Roman et éclaire sous un nouveau jour l'un des épisodes de la première guerre punique.
2
Olbrycht, Marek Jan. „The India-Related Tetradrachms of Alexander the Great“. Phoenix 76, Nr. 1 (2022): 275–87. http://dx.doi.org/10.1353/phx.2022.a914299.
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Abstract: The Indian war conducted by Alexander iii of Macedon (327–325 b.c.e.) demonstrated the efficacy of Iranian-Macedonian cooperation. Such cooperation was the foundation of Alexander's policies from 330 to 323 b.c.e.; given this, the references to Iranian traditions in the coin imagery are not surprising. The India-related tetradrachms offer insight into Alexander's conception of his own kingship and into his imperial policy. Abstract: La guerre indienne menée par Alexandre iii de Macédoine (327–325 a. C.) a démontré l'efficacité de la coopération irano-macédonienne. Cette coopération était à la base des politiques d'Alexandre entre 330 et 323 a. C. ; par conséquent, les références aux traditions iraniennes dans l'imagerie des pièces de monnaie ne sont pas surprenantes. Les tétradrachmes liées à l'Inde nous donnent un aperçu de la façon dont Alexandre concevait son propre statut de roi et de sa politique impériale.
3
Degen, Julian Michael. „Les Reines de Perse aux pieds d‘Alexandre. Rezeption des exemplum virtutis von Curtius Rufus bis Charles le Brun“. historia.scribere, Nr. 8 (14.06.2016): 47. http://dx.doi.org/10.15203/historia.scribere.8.459.
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The history of Alexander the Great was from his time on a very popular medium for facts and also common known fictions, what let Alexanders deeds become very longing for other rulers, like Louis XIV. He hired Charles le Brun to paint a representative passage of Alexanders history, what he liquidated through the lecture of Cutius Rufus’ historia Alexandri Magni. This paper is about the transformation of ancient sources with their intentions into 17th century France. I created the thesis of „mental horizons“ to depict the motives of adoption into the historical perception.
4
Schoenaers, Dirk, Laurent Breeus-Loos, Farley P. Katz und Remco Sleiderink. „Reconstructing a Middle Dutch Alexander Compilation“. Fragmentology 4 (17.12.2021): 29–54. http://dx.doi.org/10.24446/vpsb.
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This article provides a first description, edition and analysis of Antwerp, University Library, Special Collections, MAG-P 64.19. This fragment is the sole known remnant of a Middle Dutch compilation of stories about Alexander the Great copied by the well-known Ferguut scribe (ca.1350). Our research shows that this compilation comprised Dutch versions of the Voeux du paon and the twelfth-century Fuerre de Gadres, which was previously unknown to have been translated into Dutch. We advance the possibility that the Stuttgart and Brussels fragments of Alexanders geesten and Roman van Cassamus, which were also copied by the Ferguut scribe, belonged to a second copy of this compilation, providing a continuous narrative about the life of Alexander. In this respect, the Dutch compilation resembles contemporary manuscripts of the Roman d'Alexandre in which Alexandre de Paris' vulgate compilation was complemented with various amplifications. The combination of pre-existing Dutch stories into one (semi)coherent narrative is also similar to the famous Lancelot compilation, a collection of Arthurian narratives created in Brabant in approximately the same period. The fragment thus sharpens our understanding of the role of compilations in the dissemination of Middle Dutch chivalric romance.
5
Šehović, Amina. „Aleksandar Veliki, “sin boga Amona” / Alexander the Great, “son of god Amon”“. Journal of BATHINVS Association ACTA ILLYRICA / Godišnjak Udruženja BATHINVS ACTA ILLYRICA Online ISSN 2744-1318, Nr. 7 (28.12.2023): 59–83. http://dx.doi.org/10.54524/2490-3930.2023.59.
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Alexander the Great, one of the greatest rulers the world has ever seen, in his conquests, among other things, reached Egypt. The focus of this paper is on the influence that Egypt had on Alexander the Great and the influence that Alexander had on Egypt. Particular attention was paid to the writings of various historical sources about Alexander’s stay in Egypt. The Egyptian aspect of Alexander’s life is very important. This country influenced Alexander to get lost in his desires. One of the big questions the paper deals with is whether Alexander really believed that he was the son of the god Amon / Zeus. For the Egyptians, Alexander was the savior. For Alexander, Egypt was a picture of what he wanted to be, and what kind of relationship he wanted to have with people. For a man who did not lose battles, a man who crossed a great path to worship Amon, a man who came to the land he conquered and received treatment, not like a conqueror but a liberator it may not have been hard to believe that he was something more than a ruler himself. For Egypt, the new ruler was not cruel to them. He was their friend. So they accepted him and accepted those who came after him as their own. Alexandria in Egypt, what is considered one of the greatest achievements of Alexander’s conquests, was something new – the center of Hellenistic culture, far from Hellas. In addition to the topics mentioned in the paper, attention is paid to Alexander’s legacy in Egypt and his body in Alexandria as well. The aim of the paper is to review Alexander’s stay in Egypt. A good part of the work is seen through the prism of Alexander’s stay in the temple of the god Amon. The reason for this is the influence that “conversation with Amon” had on this great ruler, but also the fact that through the journey to the temple, Alexander wanted to show the Egyptians what kind of ruler he would be.
6
Freeman, Thomas S. „Offending God: John Foxe and English Protestant Reactions to the Cult of the Virgin Mary“. Studies in Church History 39 (2004): 228–38. http://dx.doi.org/10.1017/s0424208400015114.
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On 20 January 1574, at about 7.00 p.m., Alexander Nyndge, one of the sons of William Nyndge, a gentleman of Herringwell, Suffolk, suddenly went into violent paroxysms. Edward Nyndge, Alexander’s brother, intervened. Edward was a Cambridge graduate and a former fellow of Gonville and Caius, and his University education had apparently prepared him for just such an emergency. He immediately declared that Alexander was possessed by an evil spirit and summoned the villagers to come and pray for his brother’s recovery. As the praying continued, Alexander’s convulsions grew worse; a half dozen men had to hold him in his chair. Meanwhile the onlookers were praying extemporaneously. Suddenly someone invoked both God and the Virgin Mary. Edward pounced on this remark and admonished the crowd that such prayers offended God. The evil spirit, in a voice ‘much like Alexanders voice’, chimed in, endorsing the propriety of the prayer. But ‘Edward made answere and said thou lyest, for ther is no other name under Heaven, wherby we may challenge Salvacion, but thonly name of Ihesus Christe’. This point settled, Edward proceeded to organize his brother’s exorcism.
7
Stoneman, Richard. „Naked philosophers: the Brahmans in the Alexander historians and the Alexander Romance“. Journal of Hellenic Studies 115 (November 1995): 99–114. http://dx.doi.org/10.2307/631646.
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The encounter of Alexander the Great with the Indian Brahmans or Oxydorkai/Oxydracae forms an important episode of the Alexander Romance as well as featuring in all the extant Alexander historians. The purpose of this paper is to consider how far the various accounts reflect genuine knowledge of India in the sources in which they are based, and to what extent the episode in the Alexander Romance diverges or adds to them and to what purpose. A future paper will consider the development of the episode in later works, Geneva Papyrus inv. 271 andPalladius De gentibus Indiae et Bragmanibus, as well as theCollatio Alexandri et Dindimi.
8
Boardman, Pete. „Twenty-one new species of craneflies (Diptera: Tipulidae and Limoniidae), and a new fold-wing cranefly (Diptera: Ptychopteridae) from Mount Kupe, Cameroon, with notes on eighteen other species new to the country from the same location“. Entomologist's Monthly Magazine 156, Nr. 3 (31.07.2020): 163–206. http://dx.doi.org/10.31184/m00138908.1563.4042.
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Following the award of a Winston Churchill Memorial Trust (WCMT) Fellowship the author was able to visit the Charles P. Alexander (1889–1981) collection at the Smithsonian Institution, Washington D. C. to study craneflies gifted to him from fieldwork in Cameroon. They were collected by Malaise trap in forest clearings near streams on Mount Kupe, near Nyasoso, Cameroon. 21 new species of cranefly (Diptera: Tipulidae and Limoniidae): Dolichopeza (Dolichopeza) vicki sp. n., Nephrotoma mawdsleyi sp. n., Baeoura nyasosoensis sp. n.,Ellipteroides (Ellipteroides) nigromaculatus sp. n., Hovamyia gelhausi sp. n.,Limnophilomyia (Limnophilomyia) alexanderi sp. n., Ormosia (Neserioptera) cameroonensis sp. n., Afrolimnophila mederosi sp. n., A. oosterbroeki sp. n., Neolimnomyia kupensis sp. n., Pseudolimnophila (Pseudolimnophila) staryi sp. n., Achyrolimonia prycei sp. n., Dicranomyia (Dicranomyia) tuberculata sp. n., D. (Idioglochina) stubbsi sp. n., Elephantomyia (Elephantomyia) gilsonae sp. n., Libnotes (Afrolimonia) trimaculata sp. n., Metalimnobia (Tricholimnobia) krameri sp. n., Thaumastoptera (Thaumastoptera) churchilli sp. n., Toxorhina (Ceratocheilus) holvia sp. n., Trentepohlia (Trentepohlia) zorro sp. n., and Trichoneura (Xipholimnobia) jacksoni, and a new species of fold-wing cranefly (Diptera: Ptychopteridae): Ptychoptera (Ptychoptera) fasbenderi sp. n., are described. 18 species of cranefly known from elsewhere in the Afrotropical region are recorded here from Cameroon for the first time: Gonomyia (Leiponeura) hyperion Alexander, 1956, Limnophilomyia (Limnophilomyia) medleriana Alexander, 1976, Styringomyia vittata Edwards, 1914, Afrolimnophila hartwigi (Alexander, 1974), A. urundiana (Alexander, 1955), Austrolimnophila (Phragmocrypta) fulani Alexander, 1974, Hexatoma (Eriocera) brevifurca Alexander, 1956, H. (E.) trichoneura Alexander, 1956, H. (E.) tumidiscapa (Alexander, 1920), Medleromyia nigeriana Alexander, 1974, Achyrolimonia recurvans (Alexander, 1919), Atypopthalmus (Atypopthalmus) submendicus tuberculifer (Alexander, 1956), Dicranomyia (Dicranomyia) redundans (Alexander, 1956), Libnotes (Afrolimonia) rhanteria (Alexander, 1920), L. (A.) illiterata (Alexander, 1937), Limonia woosnami (Alexander, 1920), Orimarga (Protorimarga) bequaertiana (Alexander, 1930) and Toxorhina (Ceratocheilus) nigripleura (Alexander, 1920). In total 40 species are presented as new for Cameroon. A further 23 species already known from Cameroon were identified, and are listed here as some of them have not been recorded since their original description close to, or in some cases over, a hundred years ago.
9
Garin, Sergei. „Alexander of Aphrodisias on syllogistic reasoning“. ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, Nr. 1 (2019): 32–47. http://dx.doi.org/10.25205/1995-4328-2019-13-1-32-47.
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The article deals with ancient ideas on the nature of syllogistics on the example of Empire's official Peripatetic philosopher, Alexander of Aphrodisias. We interpret Alexander's position on the syllogistic form as a theory of constant function. Alexander offers a conjunctive and purely formal understanding of the nature of syllogistic necessity. This approach to the modal properties of assertoric judgments differs from Theophrastus’ ontological position, who believed that modal characteristics of assertoric premises are determined by looking to the state-of-affairs to which they refer. Also, the paper examines Theophrastus’ legacy of hypothetical syllogisms related to Alexander. Stoic and Peripatetic versions are also compared against the background of Alexander's logical amalgamation. The article elucidates late “Peripatetic conservatism” regarding the hypothetical syllogistics.
10
Unz, Ron K. „Alexander's brothers?“ Journal of Hellenic Studies 105 (November 1985): 171–74. http://dx.doi.org/10.2307/631534.
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Our knowledge of the early life of Alexander the Great is based upon very slender literary evidence. Arrian devotes only a few sentences to the years prior to Alexander's campaigns. Plutarch's coverage of Alexander's youth is also very condensed, and both he and Arrian rely almost exclusively upon pro-Alexander sources such as Ptolemy and Aristoboulos. The books of Curtius which deal with the early years of Alexander have been lost, and Diodorus' coverage is as usual very scanty. Justin's epitome of Trogus is among our longest and most comprehensive accounts, but it is often rhetorically unreliable and careless with details. Yet apart from occasional flashbacks and allusions in these sources and a few fragments of other historians, this evidence—heavily biased, meager, and unreliable as it is—comprises all we know concerning the first twenty years of Alexander's life.
11
Imrie, Alex. „CARACALLA AND ‘ALEXANDER'S PHALANX’: CAUGHT AT A CROSSROADS OF EVIDENCE“. Greece and Rome 68, Nr. 2 (08.09.2021): 222–38. http://dx.doi.org/10.1017/s0017383521000048.
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It is well known that Alexander the Great offered inspiration to successive monarchs and autocrats. Few of these, however, could claim to match the affection shown by the Roman emperor Caracalla (198–217 ce). Caracalla is said to have been an almost pathological aficionado of Alexander, constantly promoting a public association between himself and his idol. One aspect of Caracalla's imitatio Alexandri was allegedly the levy of a peculiar phalangite formation based on the arms and equipment of Alexander's time. For years it was impossible to gauge whether this was a real development or a hostile literary fabrication, but the discovery of funerary remains at Apamea in Syria, which appear to memorialize phalangites and lanciarii, confirmed to some the historicity of Caracalla's bizarre levy. This article argues, however, that the apparently convincing combination of evidence is illusory, and that Caracalla's ‘phalanx’ was rather a convenient label applied to an inherently Roman formation.
12
Garstad, Benjamin. „Alexander’s Comrades in the Chronicle of John Malalas“. Studies in Late Antiquity 4, Nr. 4 (2020): 452–85. http://dx.doi.org/10.1525/sla.2020.4.4.452.
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As a rule in the historical tradition, over time the larger cast of characters behind a series of events, the king and his court, is distilled down to the person of a single actor, the king, while his ministers and lieutenants are consigned to oblivion. Alexander the Great is by and large an exception to this rule. His Companions play important roles in his reign and campaigns, his character is developed to a great extent in his relations with them, and they rise to prominence in their own right as his successors; they form an indispensable part of the memory of Alexander. This is certainly true of the account of Alexander in the Chronographia of John Malalas, the seminal work of the Byzantine chronicle tradition. The men surrounding Alexander are referred to repeatedly, in marked contrast to the other historical personages who feature in the Chronographia. The terms that Malalas uses of Alexander’s Companions, however, are unusual, and require some interpretation. And the prominence of his Companions in this narrative seems intended to contribute to an essentially, but subtly negative depiction of Alexander by recalling the most disreputable incidents in Alexander’s career, which usually involved his Companions.
13
Wickramasinghe, Chandima S. M. „The Indian Invasion of Alexander and the Emergence of Hybrid Cultures“. Indian Historical Review 48, Nr. 1 (12.05.2021): 69–91. http://dx.doi.org/10.1177/03769836211009651.
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Alexander the Great usurped the Achaemenid Empire in 331 bc, captured Swat and Punjab in 327 bc, and subdued the region to the west of the Indus and fought with Porus at the Hydaspes in 326 bc. But he was forced to return home when the army refused to proceed. Some of his soldiers remained in India and its periphery while some joined Alexander in his homeward journey. When Alexander died in 323 bc his successors ( diodochoi) fought to divide the empire among themselves and established separate kingdoms. Though Alexander the Great and related matters were well expounded by scholars the hybrid communities that emerged or revived as a result of Alexander’s Indian invasions have attracted less or no attention. Accordingly, the present study intends to examine contribution of Alexander’s Indian invasion to the emergence of Greco-Indian hybrid communities in India and how Hellenic or Greek cultural features blended with the Indian culture through numismatic, epigraphic, architectural and any other archaeological evidence. This will also enable us to observe the hybridity that resulted from Alexander’s Indian invasion to understand the reception the Greeks received from the locals and the survival strategies of Greeks in these remote lands.
14
Del Forno, Davide. „Alessandro di Afrodisia e Proclo sulla dialettica“. Elenchos 40, Nr. 1 (06.08.2019): 165–97. http://dx.doi.org/10.1515/elen-2019-0007.
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AbstractIn this paper I compare Alexander of Aphrodisias’ and Proclus’ conceptions of dialectic by discussing a passage from Alexander’s commentary on Aristotle’s Topics and texts from Proclus’ Platonic Theology and commentary on Plato’s Parmenides. I show how Alexander takes up Aristotle’s view of dialectic as an argumentative technique that has no specific object but can be put in the service of philosophy e. g. to establish first principles. In a key passage, Alexander quotes some lines from the Parmenides to emphasize that this was also Plato’s view on dialectic. By contrast, Proclus uses the Parmenides as a crucial source for his conception of dialectic as the crowning glory of philosophy, and fiercely criticizes such interpretations of the Parmenides as that of Alexander, which reduce it to the illustration of a logical method. I argue that the difference in their conceptions of dialectic lies in Alexander’s positive and Proclus’ negative view on doxa and on its role in knowledge.
15
Fazzo, Silvia, und Hillary Wiesiner. „Alexander of Aphrodisias in the Kindī-Cricle and in Al-Kindī' Cosmology“. Arabic Sciences and Philosophy 3, Nr. 1 (März 1993): 119–53. http://dx.doi.org/10.1017/s0957423900001739.
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How do the heavenly bodies physically affect the sublunary world? On this topic, the few fragmentary statements by Aristotle were refined and expanded by his Greek commentator Alexander of Aphrodisias. In the Kindī-circle, particular attention was paid to Alexander's treatises on this very topic. They were not simply translated but were rather reworked in terms of an astrological interpretation. Typically, such reworking was attributed directly to Aristotle by the addition of a number of references and pseudo-references to Aristotle's genuine and spurious works. The article demonstrates this phenomenon, and examines the circular relationship between the Kindī-circle adaptations of Alexander and al-Kindī's own works. The Kindī-circle's Alexander was closely followed by al-Kindī on certain points, while al-Kindī himself exerted a reciprocal influence on the Arabic Alexander, who was largely the product of his own group of translators. The appendix contains English translations from Arabic of two adapted Alexander's treatises.
16
Chan, MingHam. „A Research on Alexander of Macedonia, One of the Greatest Conquerors Ever“. Communications in Humanities Research 30, Nr. 1 (17.05.2024): 164–67. http://dx.doi.org/10.54254/2753-7064/30/20231752.
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The motivations for Alexander the Greats military expedition are significant due to the extent of his military conquests. This essay analyses a combination of fundamental motivations for Alexanders conquests, his behavioural patterns, and development during Alexanders youth that might contribute to his motivation. How he was raised and unique events in his life was also considered in an attempt to reach a more reasonable conclusion. A comparison of all these influencing factors is still unable to provide a definite conclusion. However, it has resulted in a speculation that fame was a major influencing factor, in addition to social norms not holding significant impact of Alexander. There is a certain amount of historical evidence that supports his tendency to want more fame. This essay combines the ancient study of history and the relatively modern study of psychology to try and gain a more well rounded understanding of Alexander the Great of Macedonia.
17
Dai, Gaole. „How Did Alexander the Great influence Macedonian Culture?“ Communications in Humanities Research 30, Nr. 1 (17.05.2024): 37–40. http://dx.doi.org/10.54254/2753-7064/30/20231516.
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Alexander's empire had a great influence on the later history of Europe. Therefore, this paper hopes to study the culture and policies of other countries in the most glorious period of Alexander's empire, the period of Alexander the Great, to determine whether it really had such a big impact. Alexander the Great exported Macedonian culture including but not limited to architecture, transportation, military ideas, philosophy, and literature. At the same time, he promoted the exchange and integration of various ethnic cultures during his reign. Therefore, we can judge that Alexander's empire had a great influence on the whole of Asia and Europe in every important area of culture, policy and economy. This paper allows the reader to get a clearer picture of where and to what extent Alexander's influence mainly existed.
18
Bouras-Vallianatos, Petros. „Modelled on Archigenes theiotatos: Alexander of Tralles and his Use of Natural Remedies (physika)“. Mnemosyne 69, Nr. 3 (07.05.2016): 382–96. http://dx.doi.org/10.1163/1568525x-12341857.
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In contrast to other Late Antique medical authors, Alexander of Tralles uses the epithet theiotatos (most divine) when referring to Archigenes. This appellation becomes even more significant if one considers that Alexander otherwise only applies it to Hippocrates and Galen. Since the majority of Alexander’s mentions of Archigenes stress his recommendation of popular healing practices, which most medical authors excluded from their work, I argue that for Alexander Archigenes was a model of a well-known ancient medical authority who chose to make consistent use of natural remedies (physika).
19
Liao, Zhicai. „How Alexanders Relationship with Olympias Impacted His Achievement and Ultimate Downfall“. Communications in Humanities Research 29, Nr. 1 (19.04.2024): 209–13. http://dx.doi.org/10.54254/2753-7064/29/20230739.
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Inspired by previous researches on the family heritage of Alexander the Great, this paper will focus on the relationship between Alexander and his mother, Olympias. It examines the influence Olympias has on Alexander in aspects of his virtuous qualities, political and military records, religious beliefs, and pioneering opinions about society, in chronological order. This paper is divided into three sections: Olympias influence on Alexander in his early years (from birth to ascendancy to the throne in 336 B.C.), the years of campaign (from 334 to 327 B.C.), and the last years of his life (from 327 B.C. to 323 B.C.). This paper highlights Alexanders precocious achievements, such as his military conquests, and factors leading to his ultimate demise, such as hubris and unrelenting exertions to promote ethnical integrations. Unlike most documentaries that place Olympias in the background, this paper recognizes her importance to Alexander as a source of his education and decision-making, and a woman ahead of her times with eminent aspiration and ability to achieving success.
20
Sánchez Vendramini, Darío N. „Alexander the Great on Late Roman contorniates: religion, magic or history?“ Journal of Ancient History 10, Nr. 2 (28.11.2022): 262–96. http://dx.doi.org/10.1515/jah-2022-0003.
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Abstract In this paper, I want to focus on a specific set of numismatic images of Alexander the Great, which has received less attention than comparable ones: the depictions on the Late Roman medallions known as contorniates. First, in two introductory sections, I connect the tradition of Alexander's numismatic imagery with the contorniates and present the general characteristics of these medallions. Next, I offer a detailed analysis of the different depictions of Alexander on contorniates. Thirdly, I briefly summarise the discussion of the functions of the contorniates and, on this basis, question the interpretations of them as pagan symbols and amulets proposed by Alföldi and Mittag. Finally, based on the critique of these interpretations, I argue that the Alexander contorniates reflect an interest in the historical figure of the great conqueror and the quasi-fictional hero of the Alexander Romance. If this Alexander was a symbol, it was of Greco-Roman patriotism and the empire's ability to prevail over its barbarian enemies.
21
Cornwall, Owen T. A. „Alexander and the astrolabe in Persianate India: Imagining empire in the Delhi Sultanate“. Indian Economic & Social History Review 57, Nr. 2 (April 2020): 229–59. http://dx.doi.org/10.1177/0019464620912615.
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This article is about the historical memory of Alexander the Great in the Delhi Sultanate and how his figure was emblematic of a trans-regional Persianate culture. Amir Khusrau’s largely overlooked Persian epic Āyina’i sikandarī (The Mirror of Alexander) (1302) depicts Alexander the Great as an exemplary Persian emperor who reused material cultures from around the world to produce inventions such as his eponymous mirror and the astrolabe. Through Alexander, Khusrau envisions the Persian emperor as an agent of trans-cultural patronage, reuse and repurpose. Roughly 60 years after Khusrau’s death, the poet’s theory of Alexander’s Persianate material patronage was put into practice by the Delhi Sultan Firuz Shah Tughluq (r. 1351–88), who claimed to have discovered Alexander’s astrolabe and then used the instrument to adorn the Delhi-Topra pillar, the centrepiece of his new capital Firuzabad. Citations of Khusrau’s epic in a contemporary chronicle help us see how Khusrau’s imagination of ancient Persian Empire framed a practice of organising different styles of material culture into an imperial bricolage. The article concludes with some implications of this research for defining Persianate culture in general.
22
McCormick, Lisa. „THE PERFORMATIVE POWER OF IDEAS: JEFFREY ALEXANDER AS AN ICONIC INTELLECTUAL“. Sociologia & Antropologia 9, Nr. 1 (April 2019): 275–81. http://dx.doi.org/10.1590/2238-38752019v9113.
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Abstract This paper considers Jeffrey Alexander's role in the past, present and future of the strong program in cultural sociology. The central argument is that Alexander is becoming an iconic intellectual, but that the process is not yet complete. Drawing on first-hand observations gathered through my long-term affiliation with the "Alexander group", I trace the development of Alexander's social authority and intellectual influence through the establishment, institutionalization and globalization of the strong program. Descriptions of his charismatic intellectual performances provide further insight into iconization. The conclusion identifies some of the challenges that must be overcome for further theoretical development of the strong program, and the conditions that must be met for Alexander's iconization to reach completion.
23
Kim, Tae Hun. „The Dream of Alexander in Josephus ANT. 11.325-39“. Journal for the Study of Judaism 34, Nr. 4 (2003): 425–42. http://dx.doi.org/10.1163/157006303772777035.
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AbstractIn dialogue with the remarkably insightful publication "Alexander the Great and Jaddua the High Priest According to Josephus" by Shaye J. D. Cohen (1982-83), this article argues that the story of Alexander-Jaddua meeting in Antiquities may be more persuasively explained as a propagandistic mixture of elements found in several types of ancient dream narratives rather than as a single type such as the soteriological epiphany as defined by Cohen. Cohen's classification relies heavily upon how Alexander's dream narrative functions in the larger context, but the theme and content of Alexander's dream narrative are in themselves not soteriological but a propagandistic divine legitimization of his conquest.
24
CASTON, VICTOR. „HIGHER-ORDER AWARENESS IN ALEXANDER OF APHRODISIAS“. Bulletin of the Institute of Classical Studies 55, Nr. 1 (01.06.2012): 31–49. http://dx.doi.org/10.1111/j.2041-5370.2012.00033.x.
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Abstract Alexander of Aphrodisias discusses higher-order awareness in perception twice: in Quaestiones 3.7, where he offers a detailed exegesis of Aristotle's arguments at the beginning of De anima 3.2 on how we perceive that we see, as an explanation of what Alexander calls ‘sunaisthêsis’; and in Alexander's own systematic treatise, the De anima. In the Quaestiones, Alexander develops an interpretation of Aristotle that has since become dominant, the moderate capacity reading, according to which the same faculty that enables us to see also enables us to perceive that we are seeing. But he also makes the provocative claim that higher-order awareness is itself a necessary consequence of perceiving and is entailed by some of Aristotle's central doctrines. It is difficult to make good on this claim, though, and Alexander avoids making it in his own De anima, which offers a more nuanced and defensible position on the question.
25
BOWDEN, HUGH. „ON KISSING AND MAKING UP: COURT PROTOCOL AND HISTORIOGRAPHY IN ALEXANDER THE GREAT's ‘EXPERIMENT WITH PROSKYNESIS’“. Bulletin of the Institute of Classical Studies 56, Nr. 2 (01.12.2013): 55–77. http://dx.doi.org/10.1111/j.2041-5370.2013.00058.x.
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Abstract It is widely accepted that Alexander attempted to persuade his Macedonian followers to accept the Persian practice of proskynesis (possibly, but not necessarily involving prostration), that this was opposed by members of his court, and that the attempt was given up. This article re-examines the evidence and the assumptions, both ancient and modern, that lie behind the episode as reported. It argues that the words proskynesis and proskynein had a range of meanings in Greek, but were primarily associated with Greek ideas of Persian behaviour; the gestures covered by the term proskynesis were not primarily associated with the gods by Greeks; the depiction of Callisthenes as representing principled opposition to Alexander is fictitious; the objection to the adoption by Alexander of ‘barbarian’ practices reflects Roman prejudices, rather than any concern of Alexander's contemporaries; the surviving literary sources do not provide reliable evidence for any ‘experiment with proskynesis’ by Alexander.
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Stoneman, Richard. „Who are the Brahmans? Indian lore and cynic Doctrine in Palladius'De Bragmanibusand its models“. Classical Quarterly 44, Nr. 2 (Dezember 1994): 500–510. http://dx.doi.org/10.1017/s0009838800043950.
Annotation:
I have devoted a separate study to the question of how far the account in the Alexander Romance of Alexander's meeting with the Naked Philosophers, later known as Brahmans, rests on genuine information about India. My conclusion was that the author of the Romance knew the Alexander historians but did not add any genuine knowledge; and that he incorporated a separate text of Cynic origin, the series of ten questions and answers.
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Liebert, Hugh. „Alexander the Great and the History of Globalization“. Review of Politics 73, Nr. 4 (2011): 533–60. http://dx.doi.org/10.1017/s0034670511003639.
Annotation:
AbstractAlexander the Great is often understood to be the first statesman to attempt a “universal state,” owing in large part to his philosophical education under Aristotle. This picture of Alexander informs many of his depictions in popular culture, and influences his appropriation in contemporary discourse on globalization. I argue here that Plutarch's Life of Alexander offers an alternative view of Alexander's political action, one that explains his imperial ambitions by focusing on his love of honor (philotimia) and the cultural indeterminacy of his native Macedon, rather than his exposure to philosophy. Plutarch's portrayal of Alexander provides a useful model for the study of globalization by showing how political expansion can arise from and give rise to indeterminate political identities.
28
Moschella, Melissa. „Sexual Ethics, Practical Reason, and the Magisterium“. National Catholic Bioethics Quarterly 22, Nr. 1 (2022): 99–127. http://dx.doi.org/10.5840/ncbq20222219.
Annotation:
Irene Alexander’s article in last spring’s issue of this journal criticizes the new natural law (NNL) account of sexual ethics, including Melissa Moschella’s defense of that view in a previous article also in this journal. Alexander claims that the NNL account adopts an empiricist view of nature and that NNL’s rejection of the perverted faculty argument is contrary to the Magisterium. Here Moschella responds to Alexander’s criticisms by (1) clarifying NNL theorists’ understanding of the distinction between speculative and practical reason through an explanation of Aquinas’s account of the four orders, (2) correcting Alexander’s erroneous portrayal of NNL arguments against contraception, and (3) arguing that the NNL account of sexual ethics is not only in line with magisterial teaching, but offers a better philosophical defense of that teaching than the view Alexander proposes.
29
Kleymeonov, Alexander. „The influence of Xenophon’s didactic writings on the military leadership practice of Alexander the Great“. Hypothekai 5 (September 2021): 113–40. http://dx.doi.org/10.32880/2587-7127-2021-5-5-113-140.
Annotation:
The article examines the influence of Xenophon’s didactic works on the military activities of Alexander the Great. It is re-vealed that messages from ancient sources containing direct in-dications of the fact that Alexander was familiar with Xeno-phon’s works are either fundamentally unreliable or subject to different interpretations. Nevertheless, a comparison of the rec-ommendations proposed in “Kyropedia” and other Athenian au-thor’s writings the with Alexander’s practical activities reveals obvious similarities in their views on training military personnel, organizing competitions in military skill, providing soldiers with richly decorated weapons, and caring for the sick and wounded. A set of coincidences is associated with the political and admin-istrative activities of Alexander, who, like Cyrus the Elder in Xenophon’s writings, demonstratively showed mercy towards the vanquished, attracted representatives of the local elite to the ser-vice, wore clothes traditional for a conquered country. A large number of similarities, good education of Alexander and the popularity of Xenophon’s writings in the second half of the 4th century BCE allow us to conclude that the Macedonian king was familiar with the works of the Athenian author. However, the components of Xenophon's didactic legacy associated with the methods of warfare do not correlate well with Alexander's mili-tary leadership practice. The fundamental differences are re-vealed in the armament of the cavalry and their tactics, the depth of the infantry formation, the role of army branches on the battle-field. They were caused by a significant breakthrough in the art of war that took place in Macedonia during the time of Philip II. This breakthrough also led to the emergence of new tactics that provided for crushing the enemy not with a frontal attack of heavy infantry, but through the combined use of various types of troops. Alexander as a military leader was raised under the con-ditions of a new, more developed military art. Thus, the over-whelming majority of Xenophon's recommendations, which de-scribed the cavalry as a purely auxiliary branch of the army and considered the classical hoplite phalanx a decisive force in battle, were clearly irrelevant for him and therefore ignored.
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Dobrovsak, Ljiljana, und Ivana Žebec Šilj. „The Alexander Family Chronicle“. Colloquia Humanistica, Nr. 9 (31.12.2020): 255–72. http://dx.doi.org/10.11649/ch.2020.015.
Annotation:
The Alexander Family ChronicleThe paper focuses on the history of Zagreb’s prominent Jewish family, the Alexanders (or Aleksanders), who were influential in the cultural, economic and social life of the city and Croatia for almost a century. At the time of their arrival in Zagreb and after the end of the First World War, they all belonged to the Jewish religious denomination; later most of them converted to Catholicism and one was an Evangelical Christian (Protestant). The Alexander family moved to Zagreb from Burgenland (Güssing) in the 1850s. Upon their arrival, they worked in commerce and were known as diligent businessmen. Soon they became respected and wealthy patrons well-known in Zagreb, Croatia and abroad. The second-generation family members were distinguished physicians, lawyers, engineers, artists, professors and businessmen. They formed marriage alliances with Zagreb’s prominent Jewish and Catholic families and socialised with the nobility, thus making acquaintances and forming social networks that upgraded their social status. Also, they were cosmopolitans with one foot in Zagreb and the other in Vienna. Thereby, Budapest was not far-fetched for them. Among the most prominent and distinguished family members, one finds the brothers Aleksander/Šandor (1866–1929) and Samuel David (1862–1943). They were well-respected industrialists, founders of Zagreb’s brewery, malt factory and cement factory. They were also board members of several banks and founders of industrialists’ associations. Thus, their work and diligence were much appreciated during the First World War, for which Aleksander was awarded an Austro-Hungarian noble title. The post-war unification of the Kingdom of Serbs, Croats and Slovenes had no negative impact on their social standing. Thereby, the brothers managed to continue their business successfully, and were greatly appreciated by the newly formed political elite. Later, at the beginning of the Second World War, the majority of the family members managed to escape Nazi persecution, while some perished in the Holocaust. Today, descendants of this large family live scattered around the world, in Israel, the United States, Italy and Zagreb. The only visible memory trace – proof of the family’s existence in Zagreb – are the stairs in the Tuškanac city park, named after Šandor von Alexander of Sesvete. Kronika rodziny AlexanderW tekście zaprezentowana jest historia rodziny Alexander (Aleksander), żydowskiej rodziny z Zagrzebia, która prawie przez sto lat odgrywała ważną rolę w gospodarczym, kulturalnym i społecznym życiu miasta oraz całej Chorwacji. W czasie osiedlenia się w Zagrzebiu wszyscy członkowie rodziny byli wyznawcami judaizmu, jednak do 1941 roku większość z nich przeszła na katolicyzm, a jeden z nich dołączył do wyznawców kościoła ewangelickiego. Rodzina do Zagrzebia przybyła w połowie XIX wieku z terenu Gradišće (Burgenland). Po osiedleniu się zaczęła działać w handlu, a ponieważ członkowie rodziny byli niezwykle pracowici, już przed końcem XIX wieku rodzina stała się jedną z najbardziej szanowanych i majętnych, zarówno w Zagrzebiu, jak i w Chorwacji, a nawet poza nią. Już w drugim pokoleniu członkowie rodziny wyróżniali się jako znakomici lekarze, prawnicy, inżynierowie, artyści, profesorowie i przedsiębiorcy. W Zagrzebiu zawierali małżeństwa z członkami wpływowych rodzin, zarówno żydowskich, jak i katolickich, pozostawali w stosunkach towarzyskich z lokalną elitą i w ten sposób zyskali wysoki status w otoczeniu. Byli kosmopolitami: życie dzielili między Zagrzeb i Wiedeń, a i Budapeszt nie był im obcy. Wśród nich swoimi talentami wyróżniali się bracia Aleksander/Šandor (1866–1929) i Samuel David (1862-1943). Byli szanowanymi przemysłowcami: założyli zagrzebski browar, fabrykę słodu, olejarnię, cementownię i inne obiekty przemysłowe w Zagrzebiu. Zasiadali w zarządach kilku zagrzebskich banków, założyli także kilka towarzystw przemysłowych. Wyróżnili się w czasie I wojny światowej, a Aleksander otrzymał węgierski tytuł szlachecki za swoją działalność humanitarną. Okres Królestwa SHS/Jugosławii również nie zagroził ich pozycji, co więcej – nadal z powodzeniem pracowali i działali. Po wybuchu II wojny światowej większość członków rodziny opuściła Niezależne Państwo Chorwackie, kilkoro z nich zginęło w czasie Holokaustu. Obecnie potomkowie tej wielkiej rodziny mieszkają w Izraelu, Stanach Zjednoczonych Ameryki, we Włoszech oraz w Zagrzebiu, a o ich obecności w historii miasta świadczą schody na Tuškanacu, które noszą imię Šandora Alexandra Sesveckiego.
31
Celenza, Anna Harwell. „The Poet, the Pianist, and the Patron: Hans Christian Andersen and Franz Liszt in Carl Alexander's Weimar“. 19th-Century Music 26, Nr. 2 (2002): 130–54. http://dx.doi.org/10.1525/ncm.2002.26.2.130.
Annotation:
The writings of Hans Christian Andersen shed important light on Liszt's years in Weimar and his relationship with the city's most powerful patron, Grand Duke Carl Alexander. Andersen shared a strong friendship with Carl Alexander, and from 1844 to 1857 he visited Weimar on numerous occasions. He also corresponded with Carl Alexander regularly, taking special care to preserve the Grand Duke's thoughts about the role of the artist in society, the incongruousness of art and politics, and Liszt's "Music of the Future." Two of Andersen's lesser-known tales, "The Bell" and "The Pepperman's Nightcap," were inspired by his interactions with Carl Alexander and Liszt. These tales, along with the many firsthand accounts of life in Weimar preserved in Andersen's letters, diaries, and memoirs, serve as testimonials to the city's changing artistic climate during the mid-nineteenth century and elucidate the complexity of Carl Alexander's role as patron and the indelible imprint Liszt's presence had on those around him.
32
Garstad, Benjamin. „NEBUCHADNEZZAR AND ALEXANDER IN THE EXCERPTA LATINA BARBARI“. Iraq 78 (02.03.2016): 25–48. http://dx.doi.org/10.1017/irq.2015.8.
Annotation:
The late antique Christian chronicle preserved as theExcerpta Latina Barbaricontains a brief, but extraordinary notice on the Babylonian king Nebuchadnezzar; many of its unusual details can be understood in the contexts of traditional stories about Nebuchadnezzar and the interests of the work itself. The best clue to the meaning of the passage on Nebuchadnezzar is theExcerpta's closely parallel passage on Alexander the Great. In theExcerptaNebuchadnezzar and Alexander reflect one another and in a sense compete with one another. Many of the odd details of the notice on Nebuchadnezzar can be explained as directing the reader toward this parallelism. The parallelism itself seems to serve two purposes. First, to provide symmetry to theExcerpta's idiosyncratic account of world history in which Alexander liberates the world conquered by Nebuchadnezzar. And second, to show Nebuchadnezzar subtly outdoing Alexander, so that Alexander's encounter with the God of the Jews, as it is found in theExcerpta, can be provided with an implicit interpretation and characterization.
33
Clifton, Nicole. „Morality, The Monarch, and the Metropolis in Kyng Alisaunder“. Mediaevalia 44, Nr. 1 (2023): 59–94. http://dx.doi.org/10.1353/mdi.2023.a913476.
Annotation:
Abstract: The Middle English romance Kyng Alisaunder , often considered a positive exemplum of kingship, criticizes the conqueror's brutal treatment of conquered cities, incorporating references to the Aeneid and to Troy to heighten the horror of war and to connect Alexander clearly to Britain's foundation myth. Alexander's interactions with Queen Candace and her family also present him as an anti-Aeneas. Cities including Troy frame considerations of morality and justice, for Alexander as well as for his parents. The romance's date, language, and descriptive details all associate the romance with London, such that its late thirteenth-century urban audience would likely read the critique of Alexander as indirect censure of Edward I, who was identified with Alexander and had a contentious relationship with London. At the same time, the romance's concern with right rule continues to speak to readers in later decades, when the text was copied into three significant manuscripts, annotated, and printed.
34
Morton, Jonathan. „Engin“. Romanic Review 111, Nr. 2 (01.09.2020): 205–26. http://dx.doi.org/10.1215/00358118-8503452.
Annotation:
Abstract The main texts under consideration in this article are two French-language Alexander romances written in the second half of the twelfth century, discussed in relation to the Latin historical, romance, and naturalist traditions that form the backbone of the medieval tradition of Alexander the Great in medieval Europe, and in particular in relation to the literary tradition that starts with Pseudo-Callisthenes’s Greek Romance of Alexander. The aim is to show how Alexander was used not simply as an icon of secular or military power but also as an important figure for understanding the relationship between the imagination, technological invention, and discovery of new knowledge, which necessarily entails questions of prestige and power. Alexander’s ingenuity, which manifests both as verbal trickery and in the invention of new machines, is shown to be fundamental for a certain model of knowledge-acquisition that sees natural truths as hidden and in need of tools to be extracted. This ingenuity is shown, also, to be closely connected to the inventions of writers of romance, and the article suggests the specific importance of the Alexander material in the history of medieval romance literature.
35
Antela, Borja, und César Sierra Martín. „Alexander and the Medicine“. Karanos. Bulletin of Ancient Macedonian Studies 1 (08.11.2018): 35–54. http://dx.doi.org/10.5565/rev/karanos.10.
Annotation:
During the expedition and campaing across Asia, Alexander and his army had been involved in a lot of circunstances that deserved the attention of some professionals of the medicine. The relationship between Alexander’s army and the Physicians is complex, and it is also a question to observe if there were in the army something like a medical unit. Nevertheless, the links between the Argeads and the practice of healing and medical arts and the professionals of medicine seems to have been usual in the Macedonian court. So, Alexander’s episodes concerning his illness, and especially his habilities to heal or to help someone to be healed can be considered as a clue of the king’s connections with Asclepius, and even more, of Alexander’s use of this links to portrait himself as a healer, and in some way even as an incarnation of Asclepios, in his own way to divinization.
36
Molina, Ignacio. „Reseña: G. Barnett, Emulating Alexander. How Alexander’s the Great legacy fuelled the Roman wars with Persia, Barnsley, Pen & Sword Military, 2017, 214. pp [ISBN 9781526703002]“. Karanos. Bulletin of Ancient Macedonian Studies 2 (08.11.2019): 114–16. http://dx.doi.org/10.5565/rev/karanos.39.
37
Novak, Manfred. „Marinovic, Alexander/Egger, Alexander: Studienförderungsgesetz.“ Zeitschrift für Hochschulrecht Hochschulmanagement und Hochschulpolitik zfhr 14, Nr. 6 (2015): 189. http://dx.doi.org/10.33196/zfhr201506018901.
38
Gili, Luca. „Il confronto di Giovanni Filopono con Alessandro di Afrodisia intorno al problema della conversione delle proposizioni“. Elenchos 36, Nr. 2 (01.06.2015): 317–40. http://dx.doi.org/10.1515/elen-2015-360206.
Annotation:
AbstractIn this paper I compare Philoponus’s account of the laws of conversion for categorical and modal propositions with Alexander’s exposition of the same topic. I argue that Philoponus’s main source was Alexander’s commentary on Aristotle’s Prior Analytics and that Philoponus had no access to independent sources to reconstruct Theophrastus’s proof for the conversion of universal negative propositions. I suggest that the different solutions that Alexander and Philoponus offer to the puzzles of the doctrine of the laws of conversion depend on the two commentators’ different exegetical strategies. Alexander tries to solve the puzzles by means of doctrines, which Aristotle expounded elsewhere. Philoponus instead interprets Aristotle’s passage as implying a hierarchy among propositions - a doctrine which is not explicitly present in Aristotle’s text.
39
Hussain, Syed Ejaz. „History as Memory: Alexander in South Asian Demotic Literature and Popular Media“. Asian Review of World Histories 9, Nr. 2 (16.07.2021): 157–88. http://dx.doi.org/10.1163/22879811-12340092.
Annotation:
Abstract The diversity and range of existing archives on the history and romance of Alexander have projected on him a multiplicity of images. Alexander’s conquests, military achievements, romance, myths, and legends have fascinated writers, scholars, historians, poets, filmmakers, the media, and designers of websites around the world. His invasion of India in 326 BCE left an indelible influence on Indian art, history, and literature. The present essay takes up a theme on which not much work has been done in modern scholarship. It focuses on the nature and diversity of the historical memory of Alexander in modern South Asia, particularly as reflected in modern Urdu and Hindi, the two major languages of the subcontinent. It also examines how Alexander is portrayed in popular culture and India’s nationalist discourse.
40
Hatefi Shogae, Somayeh. „Comparison of Physical Structure of Iran Traditional Neighborhoods Based on Living Center Theory of Christopher Alexander (Case Study: Haji and Kolapa Neighborhoods in Hamedan)“. Modern Applied Science 10, Nr. 4 (02.02.2016): 101. http://dx.doi.org/10.5539/mas.v10n4p101.
Annotation:
In the way Christopher Alexander<sup>1</sup> provides understanding and knowing order of nature, the pattern of living structures according to the concepts of totality and strong centers are paid attention to in 15 integrated features. The purpose of this paper is to analyze the physical totality of these two neighborhoods based on Alexander`s living center theory and its adaptability with architectural physics .This paper tries to answer following questions: What is the theory of living centers proposed by Alexander? Based on living center theory, how is the geometrical structure of traditional neighborhoods in Hamedan? How is the comparative study of structure of both neighborhoods based on Alexander`s theory? The results of study suggest that certain space as an essential feature of the theory of Alexander is not applicable with geometry structure of elements of the traditional neighborhoods of Hamadan. Comparison of geometry structure of the neighborhood and the characters of Alexander's theory pattern suggests that the most important role in the neighborhood for creating more life arises from strong centers, levels of Scale, boundaries, non-separateness, roughness, the void and contrast .The findings survey can use urban planners, urban designers and architectures to design new neighborhoods.
41
Sant'Anna, Henrique Modanez de. „The purported enthronement of Alexander the Great in Egypt (332 B.C.): between fragments of Greek historians, Hellenistic-Roman accounts and historiographical speculation“. Revista de História, Nr. 183 (08.05.2024): 1–32. http://dx.doi.org/10.11606/issn.2316-9141.rh.2020.214607.
Annotation:
Commentators on the Alexander Romance (AR) have often countered the reservations of modern historians on using the text as a historical source for the life of Alexander the Great. This is particularly relevant with regard to the king’s purported enthronement at Memphis. Historical biographies of Alexander as well as recent studies on his Egyptian royal titles lend support to the use of the AR as a source for this particular event, by arguing that an Egyptian enthronement can be defended. These studies make use of a complete onomastic protocol in archaeological evidence that dates from Alexander’s time. The present article offers a systematic discussion of ancient accounts of his first stay in Memphis to emphasize that the reservations of modern historians are based on the silence on the first by historians from the time of Alexander, whose works (preserved only in fragments) were used by writers of the main corpus of Hellenistic-Roman sources. I argue that there is evidence of a Macedonian strategy that sought to align its monarchical experience with older Egyptian traditions as well as the inclination of the Memphite priestly elite to fulfill a messianic expectation disseminated since the disappearance of Nectanebo II. Both, however, for reasons including both the length of Alexander’s stay in Egypt and the special solemnity of the coronation of Egyptian kings, seem not to have resulted in his formal enthronement in Memphis. The silence of the Hellenistic-Roman sources remains imperative.
42
Sant'Anna, Henrique Modanez de. „The purported enthronement of Alexander the Great in Egypt (332 B.C.): between fragments of Greek historians, Hellenistic-Roman accounts and historiographical speculation“. Revista de História, Nr. 183 (08.05.2024): 1–32. http://dx.doi.org/10.11606/issn.2316-9141.rh.2024.214607.
Annotation:
Commentators on the Alexander Romance (AR) have often countered the reservations of modern historians on using the text as a historical source for the life of Alexander the Great. This is particularly relevant with regard to the king’s purported enthronement at Memphis. Historical biographies of Alexander as well as recent studies on his Egyptian royal titles lend support to the use of the AR as a source for this particular event, by arguing that an Egyptian enthronement can be defended. These studies make use of a complete onomastic protocol in archaeological evidence that dates from Alexander’s time. The present article offers a systematic discussion of ancient accounts of his first stay in Memphis to emphasize that the reservations of modern historians are based on the silence on the first by historians from the time of Alexander, whose works (preserved only in fragments) were used by writers of the main corpus of Hellenistic-Roman sources. I argue that there is evidence of a Macedonian strategy that sought to align its monarchical experience with older Egyptian traditions as well as the inclination of the Memphite priestly elite to fulfill a messianic expectation disseminated since the disappearance of Nectanebo II. Both, however, for reasons including both the length of Alexander’s stay in Egypt and the special solemnity of the coronation of Egyptian kings, seem not to have resulted in his formal enthronement in Memphis. The silence of the Hellenistic-Roman sources remains imperative.
43
Granieri, Roberto. „Not-Being, Contradiction and Difference. Simplicius vs. Alexander of Aphrodisias on Plato’s Conception of Not-Being“. Méthexis 35, Nr. 1 (16.03.2023): 185–200. http://dx.doi.org/10.1163/24680974-35010012.
Annotation:
Abstract In explicating a passage from Physics A 3, Simplicius reports a criticism by Alexander of Aphrodisias against Plato’s conception of not-being in the Sophist. Alexander deems this conception contradictory, because it posits that unqualified not-being is. Simplicius defends Plato and gives a diagnosis of what he regards as Alexander’s interpretative mistake in raising his objection. I unpack this debate and bring out ways in which it sheds light on important aspects of Plato’s project in the Sophist and of Simplicius’ own philosophical background, notably in Damascius’ De principiis.
44
Walach, Maria-Theresia, Greg Hunt, Alexandra Fogg und Alexander Bader. „Autumn MIST 2019“. Astronomy & Geophysics 61, Nr. 4 (01.08.2020): 4.26–4.28. http://dx.doi.org/10.1093/astrogeo/ataa056.
45
Schmidt, Volker H. „Eight theories of societalization: Toward a theoretically sustainable concept of society“. European Journal of Social Theory 23, Nr. 3 (27.05.2019): 411–30. http://dx.doi.org/10.1177/1368431019850069.
Annotation:
This article critically engages a recent essay Jeffrey Alexander has published on ‘societalization’, whose conceptualization it finds problematic; first, because in contrast to the impression conveyed by the essay, the term itself is anything but new (as shown in a summary of six theories of societalization which precede Alexander’s by decades, in two cases, by more than a century), and, second, because the way Alexander employs the term is highly aporetic, while also being emblematic of much deeper problems that afflict the whole discipline. Following a reconstruction of the term’s morphology and the transmutations it underwent during its gradual incorporation into the English language, the article identifies an undertheorized concept of society as the root cause behind the difficulties into which Alexander maneuvers himself. It concludes with a brief sketch of an alternative that can contribute to overcoming these difficulties.
46
Hangai, Attila. „Alexander of Aphrodisias’ Criticism of the Stoic Theory of Perception: typos and typōsis“. Elenchos 43, Nr. 2 (17.11.2022): 339–62. http://dx.doi.org/10.1515/elen-2022-0018.
Annotation:
Abstract The Stoics identified the phantasia with the impression (typos) in the soul, or the impressing process (typōsis). Alexander of Aphrodisias engages directly with this account at De anima 68.10–21, and argues against the applicability of the impression in a theory of perception in Mantissa 10, especially 133.25–134.23. I analyse Alexander’s polemic account at De anima 68.10–21, I demonstrate that it differs from Chrysippus’ criticism of Cleanthes (contrary to some commentators), and I show how it fits in the context of his argument. From this analysis it will emerge how Alexander uses Stoic ideas to form his Aristotelian account. Then, I show that Alexander, by taking ‘typos’ metaphorically, not only prefers the term ‘enkataleimma’ over ‘typos’ in his theory of phantasia, but he keeps the ‘typos’ terminology only to remain faithful to Aristotle’s use (contrary to some commentators).
47
Montana, Fausto. „Alexander of Cotiaeum Teacher, Exegete, Diorthotes“. AION (filol.) Annali dell’Università degli Studi di Napoli “L’Orientale” 40, Nr. 1 (20.12.2018): 7–22. http://dx.doi.org/10.1163/17246172-40010003.
Annotation:
Abstract Alexander of Cotiaeum, the cultivated sophistes and one among the teachers of Aelius Aristides and Marcus Aurelius, distinguished himself in linguistic and literary studies, teaching, and cultural communication. Though without achieving brilliant results, he also engaged in some of the questions previously discussed by the most learned scholars. This cultural figure displays some typicality with respect to the average educated personalities (grammatikoi) of the Antonine renaissance. However, current studies are revealing a possible specificity of Alexander’s role: his influence, by way of educational approach, on the making of literary trends and models (canons) of the concurrent high culture, between New Sophistic and Atticism. This paper focuses on the very philological side (diorthosis, or textual criticism) of the composite and complex intellectual profile of Alexander.
48
Kienzle, Beverly Mayne. „Alexandri Essebiensis Opera theologica: De artificioso modo predicandi, Sermones. Alexander Essebiensis , Franco Morenzoni Meditaciones. Alexander Essebiensis , Thomas H. Bestul Alexandri Essebiensis Opera poetica. Alexander Essebiensis , Greti Dinkova-Bruun“. Speculum 81, Nr. 4 (Oktober 2006): 1158–60. http://dx.doi.org/10.1017/s0038713400004322.
49
FURUE, Masutaka. „Prof. Alexander Enk“. Nishi Nihon Hifuka 73, Nr. 6 (2011): 625–26. http://dx.doi.org/10.2336/nishinihonhifu.73.625.
50
MacFarlane, Alex. „The City of Brass and Alexander’s Narrow Grave: Translation and Commentary of Kafas added to Manuscript M7709 (Part 2)“. Iran and the Caucasus 26, Nr. 4 (30.11.2022): 345–61. http://dx.doi.org/10.1163/1573384x-20220403.
Annotation:
The 17th-century manuscript M7709 (held in the Matenadaran, Yerevan, Armenia) includes an Armenian copy of the History of the City of Brass, to which an unknown scribe has added short poems about Alexander the Great. This is the second of three articles that together present the Alexander poems of M7709 in full, with English translation, for the first time (see Part I in Iran and the Caucasus 25.4: 334–351), focusing on sixteen poems: the death of Alexander, and Alexander’s confrontation with emissaries of Darius III. It adds commentary on the poems’ relationship to the corresponding part of the History of the City of Brass on each page, proposing textual reasons why the scribe added the poems where he did. Across the three articles, this commentary delves into textual relationships beyond the pages of M7709, linking the Armenian History of the City of Brass, Alexander Romance and other texts and traditions, to show how this manuscript is situated amid wider networks of circulating literature. As a microhistorical study, it seeks to provide illumination into the macrohistory of medieval and early modern literature in and beyond the Caucasus.