Auswahl der wissenschaftlichen Literatur zum Thema „Civilization, Graeco-Roman“
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Zeitschriftenartikel zum Thema "Civilization, Graeco-Roman"
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Mahroof, M. M. M. „THE COOKS’ TOUR SYNDROME“. American Journal of Islam and Society 14, Nr. 1 (01.04.1997): 70–86. http://dx.doi.org/10.35632/ajis.v14i1.2269.
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The western world, from ancient times, say from Herodotus onward,was and is interested in how others live. Herodotus’s Histories wasunabashedly curious about the lives of the Egyptians, Persians, and otherraces that inhabited the immediate or remote environs of ancient Greece.The then-Gmk world, while conscious of the intellectual and socialpower of the Greeks vis-a-vis other races, did not descend to the peddlingof romantic made-up stories of other peoples; this culminated in laterEuropean tales, the keystone of which was Mandeville’s Travels.The Greeks and the later Romans, while maintaining the essentialsuperiority of Greeks and Romans, nonetheless were inclined to the viewthat there were social and economic gradations among the Greeks andthe Romans themselves. The fruits of Graeco-Roman civilization werereserved for those who were “gently” born. The decision makers, as wellas most philosophers (the ultimate thinkers of those times), came fromsocially privileged groups. There were a few exceptions: The philosopherSolon was held to be an oil-seller, a fact that Plutarch never fails tobelabor in his Parallel Lives. In fact, Plutarch’s work reads like anancient Almanach de Gotha or Burke‘s Peerage.The Romans, who, unlike the ancient Greeks, conquered a large partof Euro-Asia, were careful to limit citizenship to specific foreigners.Among native-born Romans, aristocratic birth was the key to social and ...
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Kaizer, Ted. „Capital punishment at Hatra: Gods, magistrates and laws in the Roman-Parthian period“. Iraq 68 (2006): 139–53. http://dx.doi.org/10.1017/s0021088900001224.
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This paper deals with gods, magistrates and laws. It centres on one example from the Roman-Parthian period. Its title derives from five Hatrean Aramaic inscriptions which record legal statements on capital punishment at Hatra, a city in the steppe of northern Mesopotamia that came to flourish suddenly (and briefly) in the second and early third century AD. I will argue that the information in these inscriptions about the divine world, institutional aspects and legislation can contribute to our understanding of the interaction of various cultural spheres of influence at Hatra. As such, this information may throw some light on the modes in which one can study the civilization of a Near Eastern city in the Roman-Parthian period, and it may help us to understand the gap left by the archaeological record. The paper aims to locate the inscriptions in the framework of the divine world of Hatra, and it will also make suggestions as to their contribution to our understanding of processes of urbanization in the “Classical” Near East. A detailed look at this material can help us to comprehend more fully the history of the Levantine lands in the period during which the Roman imperial armies spread over the eastern provinces. In the words of Fergus Millar, it is necessary to look beyond the range of sources generally used to define the field of Classical studies, “to discern the material development of human life and settlement in the whole vast range of different areas which at one time or another came within the orbit of Graeco-Roman civilisation”.Hatra was of course brought within the power of the Roman empire only late, a few years before the Sasanian conquest in AD 240. By then — so we are told by Cassius Dio (LXVIII 31, 1–4; LXXVI 10–12) and Herodian (III 1, 2–3; 5, 1; 9, 1–7) — the city had already won renown for withstanding attacks by Trajan and (probably twice) Septimius Severus, and also by the Sasanian king Ardashir. The second Sasanian attempt, however, ended its existence as an inhabited city. When the historian Ammianus Marcellinus passed by its ruins in AD 363, on the way back from the emperor Julian's disastrous Persian campaign, he saw “an old city situated in an uninhabited area and deserted for a long time past” (25.8.5).
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Brillowski, Wojciech. „"Treasures from the Wreck of the Unbelievable" - archeologia jako element strategii artystycznej Damiena Hirsta“. Artium Quaestiones 31, Nr. 1 (20.12.2020): 123–70. http://dx.doi.org/10.14746/aq.2020.31.5.
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The most important element of Damien Hirst's multimedia project "Treasures from the Wreck of Unbelivable" was the exhibition, presented from April 9 to December 3, 2017 in Venice, in the galleries of the Pinault Foundation in Punta della Dogana and Palazzo Grassi. It was completed by several book publications and a 90-minute film of the same title, made available globally on the Netflix online platform on January 1, 2018. The exhibition included over a hundred objects, mainly sculptures, made in various techniques and materials in a wide range of sizes. The film, stylized as a popular science documentary, presents the fictional story of their discovery and exploration at the bottom of the Indian Ocean, and their transport to Venice. It develops the main idea of the exhibition – a fictitious vision of the origin of these objects from an ancient wreck, filled with artistic collections, belonging to a fabulously rich ancient Roman freedman, with the significant name Cif Amotan II (anagram from “I am a fiction”). Realizing this fancy artistic vision, most of the works were made as if they had been damaged by the sea waves and overgrown with corals and other marine organisms. Hirst created a comprehensive and all-encompassing narrative using the principle of "voluntary suspension of unbelief," formulated by Samuel T. Coleridge. The artist sets himself and the viewer on a fantastic journey into the ancient past, taking up subjects central to his ouevre for decades: faith, relations of art and science, transience and death. He does this by means of numerous references to the artistic and mythological heritage of antiquity, not only Graeco-Roman, but also of other great cultures and civilizations.
Although the formal and technical aspects of the project will also be discussed, the main goal of the author is to analyze how Hirst used the knowledge of antiquity (classics) to create both the exhibition itself and the mockumentary. The artist made archeology an element binding his narrative together, showing in the film not only how artefacts were obtained from the bottom of the ocean. He also presented a number of tasks that scientists deal with at various stages of the project – from the first discovery, through interpretation and conservation, to the presenting at the museum-like exhibition. Of course, his purpose was not to create a study in the methodology of underwater exploration, but to reflect on the cognitive power of science examining remains of ancient times. By juxtaposing two possible attitudes towards relics of the past, i.e. the strict discipline of the scholar and the imagination of the treasure hunter, he concludes that narratives arising from them will both have the character of a mythical tale. The ontic status of the artefacts themselves, as the things of the past, left in a fragmentary state by the passage of time, sets all the stories related to them within the discourse of faith.
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Starodub, Tatiana Kh. „Graeco-Roman and Byzantine traditions in the miniature of the Arab Middle Ages“. Academia 4 (2020). http://dx.doi.org/10.37953/2079-0341-2020-4-1-441-463.
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A comparative analysis of the Middle Eastern art monuments from different epochs urge the assumption upon us that colourful murals, reliefs and mosaics of palaces, religious and public buildings, just as the illustrated Greek, Latin and Syrian scrolls and codes, created in distant and recent the Western Asia pre-Islamic past or in the early centuries of the Caliphate, served as a kind of breeding ground for the development of a new art form for the Islamic world – a book miniature. In the works of monumental art of the city-states of pre-Islamic ancient Syria and Mesopotamia, traits are found that allow us to see in the heritage of the different art cultures of the ancient and early medieval Mediterranean and the non-Mediterranean Hellenized East not only a cradle, but also schools of Greco-Roman and Early Byzantine miniatures that complement and decorate texts of the ancient manuscripts. With the absorption of these regions by the Caliphate and the development of the medieval Islamic civilization, these schools, next to the vivid and developing art of Byzantium, became sources of knowledge and skill for the designers of Arabic manuscripts. The design of Greek, Latin and Syrian codes, along with the illustrations in the text, inspired the inclusion in the Arabic manuscripts of the frontispiece with the "portrait" of the author (or authors) of the book, and 'the dedication picture' – that were the separate miniatures glorifying the patron or the crowned addressee of the book in allegorical form. Over time, the style of Arabic manuscripts had lost the visible connection with both Greco-Roman and Byzantine prototypes. However, the acquisition of their own stylistic devices, methods and norms did not mean either a final deviation or a complete denial of lessons of the classical book painting. In one form or another, their contribution in Medieval Near Eastern arts was also manifested in the later illustrated Arabic manuscripts, although now at most they were oriented toward the models and ideals of Iran and Eastern Asia.
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Weick, Cynthia Wagner, Naela Aamir und Jayme Reichart. „The Ethnobotanical Evolution of the Mediterranean Cypress (Cupressus sempervirens)“. Economic Botany, 04.04.2023. http://dx.doi.org/10.1007/s12231-023-09570-1.
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AbstractThe Mediterranean cypress (Cupressus sempervirens) is an evergreen conifer that belongs to the Cupressaceae, which is the first plant family whose detailed evolutionary history traces the break-up of the supercontinent Pangaea roughly 150 million years ago. The broad and deep economic and socio-cultural significance of the species began in at least the third millennium BCE. This interdisciplinary review highlights the tree’s exemplary uses and meanings, starting in ancient Elam, Sumer, Egypt, and Persia, and continuing to the Graeco-Roman world, Islamic Empires, and Western Europe. The Mediterranean cypress has been used as timber for buildings, coffins, furniture, and statuary; in religious and spiritual symbolism; as ornamentals in gardens and cemeteries; in aromatic anointments and medicine; as literary metaphors; and as motifs in decorative and fine art. Many of the artifacts, artworks, and literature known to be influenced by the cypress are iconic: the Gudea cylinders, the outer coffin of Pharaoh Tutankhamun, the poetry of Virgil and Ferdowsi, Istanbul’s Topkapi Palace, Shakespeare’s plays, and the paintings of Vélasquez and Van Gogh. Knowledge gaps in the scholarly literature on the species are identified, which require additional research in a variety of fields. For example, the number of varieties within the species remains inconclusive. Identifying the precise timing and geographic location of the tree’s influence on human civilization is hampered by methodological challenges. Studies of other plant species might benefit from the holistic approach taken in this review.
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Puda-Blokesz, Magdalena. „Kultura wysoka na służbie, czyli o mitologizmach we współczesnych stylach i odmianach polszczyzny“. Slavia Meridionalis 21 (23.12.2021). http://dx.doi.org/10.11649/sm.2389.
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High Culture on Duty or Mythology-Based Expressions in Contemporary Styles and Varieties of Polish The purpose of this article is to outline the stylistic and varietal extent of mythology-based expressions (of Graeco-Roman provenance), which include mythologically motivated linguistic units with varying formal (single words and polywords) and semantic (primary and secondary meanings) status. Due to their conventional origin, these units primarily belong to the literary variety of Polish. Additionally, they form the basis of numerous academic terms. To a much lesser degree, they also serve as fodder for other speech genres, styles and varieties of Polish that are conditioned by present-day cultural, civilizational and communicative changes, realized, for instance, in the language of journalists, internet users, public figures, manufacturers or owners of commercial and service facilities. The expressions in question are used in texts that differ stylistically, where they perform not only denotative-connotative but also axiological and expressive functions. Kultura wysoka na służbie, czyli o mitologizmach we współczesnych stylach i odmianach polszczyzny Celem niniejszego opracowania jest próba pokazania stylistycznego i odmianowego zasięgu mitologizmów (o grecko-rzymskiej proweniencji), do których można zaliczyć motywowane mitologicznie jednostki języka o różnym statusie formalnym (jedno- i wielowyrazowe) i semantycznym (o znaczeniu prymarnym i wtórnym). Jednostki te ze względu na swe konwencjonalne źródło przynależą przede wszystkim do książkowej odmiany polszczyzny. Dodatkowo, stały się one także podstawą wielu terminów naukowych. W nieznacznym stopniu zasilają też inne, warunkowane współczesnymi zmianami kulturowo-cywilizacyjnymi i komunikacyjnymi gatunki mowy, style i odmiany polszczyzny, realizujące się choćby w języku dziennikarzy, czynnych internautów, osób publicznych, producentów czy właścicieli obiektów usługowo-handlowych. Mitologizmy używane są zatem w tekstach o różnej stylistyce. Pełnią w nich funkcje nie tylko denotacyjno-konotacyjne, lecz także m.in. aksjologiczne i ekspresywne.
Dissertationen zum Thema "Civilization, Graeco-Roman"
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Ratzan, David Martyn. „Contract Norms and Contract Enforcement in Graeco-Roman Egypt“. Thesis, 2011. https://doi.org/10.7916/D8NZ8G0D.
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This dissertation explores the ethics and norms associated with contracting in Ptolemaic and Roman Egypt as a contribution to the institutional study of ancient contract and its relationship to the economic history of the Roman world. Although ancient contracts in the Hellenistic tradition (i.e., non-Roman law contracts) have been studied rigorously from a legal perspective, there has been no systematic study of contract as an economic institution in the eastern half of the ancient Mediterranean. The first three chapters argue that such a study is a historical desideratum and seek to establish the theoretical and methodological basis and scope of such a project. Theoretically, the most decisive factor in determining the nature, extent, and success of contract as an economic institution is actual enforcement, as opposed to mere legal "enforceability." While the modern (Western) state has been justly credited with having had a transformative effect on contract by publishing clear rules (i.e., contract law) and providing effective "third-party" enforcement, even modern contracts depend on the enforcement activities of the individual parties and the power of social norms. Historically, there is no question that the ancient state, Rome included, was less invested and less effective in its support and promotion of private contracting than its modern counterparts. Ethics and norms therefore played a larger and more important role in ancient contracting than they have in the last century and as such need to be studied in their own right. The nature of the project also argues for Egypt being the primary locus of study, since the papyri afford us the most complete access to ancient individuals and organizations using contracts to organize transactions. After the theoretical and methodological discussion, there follow explorations of several important social values and norms with respect to contracting in Graeco-Roman Egypt, including trust (pistis), "respect" (eugnōmosynē), and "breach." The results show how "personal" contracting was and reveal some of the ways in which individuals bridged the inevitable "trust gaps" in their efforts to build credible commitments with those outside the immediate circle of their trusted intimates. It also illuminates the discourse of reputation, a key lever in ancient contract formation and enforcement. Finally, the notion of breach is shown to have become both more common and to have evolved conceptually in written contracts over time. It is argued that these changes in the idea and drafting of breach should be interpreted in light of a larger pattern of historical and legal development spanning the second century BCE to the second century CE, a period which witnessed an increasing "moralization" of contract, itself an adaptation to an enforcement regime heavily dependent on ethics and norms. The last chapter offers a synthesis of the findings and a prospectus of the next phase of the project, which turns to the role of the state, arguing that it was generally more effective and activist than the current opinion allows.
Bücher zum Thema "Civilization, Graeco-Roman"
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editor, Breytenbach Cilliers 1954, und Journées bibliques de Louvain (62nd : 2013), Hrsg. Paul's Graeco-Roman context. Leuven: Peeters, 2015.
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Martin, Goodman, Hrsg. Jews in a Graeco-Roman world. Oxford: Oxford University Press, 2004.
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1953-, Goodman Martin, Hrsg. Jews in a Graeco-Roman world. Oxford: Clarendon Press, 1998.
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1943-, Schäfer Peter, und Hezser Catherine 1960-, Hrsg. The Talmud Yerushalmi and Graeco-Roman culture. Tübingen: Mohr Siebeck, 1998.
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V, Zhuravlev D., European Association of Archaeologists. Meeting und European Association of Archaeologists. Meeting, Hrsg. Fire, light and light equipment in the Graeco-Roman world. Oxford: Archaeopress, 2002.
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1951-, Kloppenborg John S., Wilson S. G und Canadian Society of Biblical Studies., Hrsg. Voluntary associations in the Graeco-Roman world. London: Routledge, 1996.
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J, Gill David W., und Gempf Conrad H, Hrsg. The book of Acts in its Graeco-Roman setting. Grand Rapids, Mich: Eerdmans, 1994.
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Aly, Zaki. Essays and papers: A miscellaneous output of Greek papyri from Graeco-Roman Egypt. Athens: Greek Papyrological Society, 1994.
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Platt, Verity J. Facing the gods: Epiphany and representation in Graeco-Roman art, literature, and religion. Cambridge: Cambridge University Press, 2011.
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Edward, Bragg, Hau Lisa Irene und Macaulay-Lewis Elizabeth, Hrsg. Beyond the battlefields: New perspectives on warfare and society in the Graeco-Roman world. Newcastle: Cambridge Scholars, 2008.
Den vollen Inhalt der Quelle findenBuchteile zum Thema "Civilization, Graeco-Roman"
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„Libraries in the Graeco-Roman World“. In The History of the Library in Western Civilization, Volume II, 317–23. BRILL, 2005. http://dx.doi.org/10.1163/9789004473508_008.
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Thonemann, Peter. „5. Encounters“. In The Hellenistic Age: A Very Short Introduction, 74–92. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198746041.003.0005.
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‘Encounters’ travels to the outermost limits of Hellenistic civilization, where Graeco-Macedonian societies of the Mediterranean and western Asia interacted with sophisticated and powerful non-Greek neighbours. In the Far East, it visits the Greek city of Aï Khanoum, on the banks of the Oxus in north-east Afghanistan. To the south, it follows Eudoxus of Cyzicus on his explorative journey across the Southern Ocean, forging the first direct link between Ptolemaic Egypt and the Indian subcontinent. To the north, it visits Olbia in southern Ukraine, a Greek city under constant pressure from Scythian steppe nomads, and in the far west, it examines the Villa of the Papyri at Herculaneum, the dwelling of a mid-1st-century bc Roman aristocrat.
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Hampsher-Monk, lain. „The State and the Individual, Seventeenth-Eighteenth Centuries: Theorizing the Challenge of Subjective Individualism in Britain“. In The Individual in Political Theory and Practice, 243–68. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198205494.003.0011.
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Abstract The rise and decline of those great European exemplars of the successful polity, the cities of Greece and Rome, were for a long while, and indeed often still are, associated with the promotion and subsequent erosion of codes of ethical restraint on individuals’ subjectivity. The development of the modem European State, on the contrary, has been marked by a long-term disintegration of the ethical codes that had been believed hitherto to sustain European civilization. There was a gradual acceptance, eventually even a celebration, of those subjective aspects of individuality which previous political moralities—Graeco-Roman republicanism and its Renaissance revivals, as well as Christianity—had for the most part, seen it as their business to vanquish, suppress, or control for the greater good of the community. The perception of’subjectivist’ threats to social stability derived from the belief that unconstrained or unmoralized individuals’ desires were limitless, their personal interests conflicting, and their emotional susceptibility destabilizing.
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Stenger, Jan R. „The Making of the Late Antique Mind“. In Education in Late Antiquity, 239–84. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198869788.003.0007.
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The relationship with the classical past, a core element of formal education in any period of Graeco-Roman civilization, is the topic of the final chapter. As the engagement with cultural achievements of the past was key to late antique schooling, reflection on education gave birth to a characteristic sense of temporality, an awareness of the very lateness of late antiquity. The chapter focuses on four writers who articulated this new consciousness: the rhetorical teacher Himerius, the preacher John Chrysostom, Augustine as a letter writer, and Cassiodorus as a monastic educationalist. These authors conceptualized educational practices as a vehicle for self-positioning vis-à-vis temporality. Learning, especially reading practices, was seen by them as correlating with historical consciousness. By this move, learning was reinterpreted as a historical and reconstructive enquiry: while engaging with works of previous centuries, learners were supposed to acquire a sense of temporality and determine their standpoint with regard to intellectual history. Studying the classics produced the times in which the classical authors were writing as a distinct period in time, different from the times in which the late antique readers lived. This handling of the past was characteristic of a postclassical mentality.
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Raphael, D. D. „Fairness“. In Concepts of Justice, 233–41. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780199245710.003.0021.
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Abstract What can be learned from my historical survey? It is of course a limited survey and calls for some caution. I said at the start that it would be selective and that the selection depended to some extent on what had happened to interest me. It has also been confined to the tradition of Western civilization with its roots in Judaeo-Christian religion and Graeco-Roman culture. Attention to other traditions might disclose major differences in concepts of justice or of something analogous to justice. Like many other people I have some sketchy acquaintance with Islamic tradition on penal process, and I have in the past read a few relevant anthropological books on tribal societies. Both in Islamic and in tribal thought one sees a resemblance to the idea of justice as it has appeared in the Western tradition, so that the omission of them from my survey may not be a great loss for the purpose of understanding justice. I cannot, however, entertain a similar consoling supposition about Buddhism or the other indigenous religions of Asia, since I know nothing of what they have to say on this topic. Still, it is pertinent to note that the main features of the Western tradition have acquired a near-universal acceptance in international law;and if we hope to discern a future trend from past history, the history of the Western tradition is the place to look for it.
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Batty, Roger. „Pontic-Danubian Themes“. In Rome and the Nomads, 107–85. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780198149361.003.0004.
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Abstract South-eastern Europe has found itself for most of its history at the juncture of two spheres of influence. To the south and west the classical civilizations of the Graeco-Roman world dominated the political and cultural landscape of the Mediterranean. They left a legacy that has flourished into modern times: historians have long emphasized the importance of the Roman invasion of the Balkans, the establishment of towns and cities, and the stability brought by long intervals of imperial rule. The same accolade, though often muted by hostile western and Christian traditions and grudging in its praise, has been accorded to the Ottomans in the five centuries of their sway.
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„Ibn Khaldun II. Religions, Society, and Civilizations. Islam’s Universal Mission“. In The Heavens and the Earth: Graeco-Roman, Ancient Chinese, and Mediaeval Islamic Images of the World, 533–50. BRILL, 2021. http://dx.doi.org/10.1163/9789004464728_043.
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Malaspina, Ermanno. „From ‘Zero Tolerance’ to ‘Turn the Other Cheek’ and Back: Lucius Annaeus Seneca and the Graeco-Roman Roots of a Modern Transcultural Dilemma“. In Empire and Politics in the Eastern and Western Civilizations, 191–210. De Gruyter, 2022. http://dx.doi.org/10.1515/9783110731590-013.
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