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Kılıç, Engin. „Kemalist Perspectives in Early Republican Literary Utopias“. New Perspectives on Turkey 36 (2007): 53–70. http://dx.doi.org/10.1017/s0896634600004593.
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AbstractThe aim of this study is to explore the nature of Turkish literary utopias written in the early republican period. As a study in history and literature, it contextualizes the ideal social order envisioned in these works. My main argument is twofold: First, I claim that these works reflect Kemalism as an ideal system. They presuppose that the present regime has in itself the dynamics that enables an ideal social order and that this ideal social order can be attained by getting rid of the practical irregularities that prevent a full-fledged realization of the present regime. With these presuppositions, they serve the efforts to turn Kemalism into a hegemonic discourse. Secondly, through a detailed analysis of these texts, I argue that Kemalism has not been a monolithic discourse, but rather that it contained different and sometimes competing currents.
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Myers, Eugene N., John Lascaratos und Dimitrios Assimakopoulos. „Surgery on the larynx and pharynx in Byzantium (AD 324–1453): Early scientific descriptions of these operations“. Otolaryngology–Head and Neck Surgery 122, Nr. 4 (April 2000): 579–83. http://dx.doi.org/10.1067/mhn.2000.94249.
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We present the techniques of various operations on the larynx and pharynx (incision of abscesses of the tonsils, tonsillectomy, tracheotomy, uvulectomy, and removal of foreign bodies) found in the Greek texts of Byzantine physicians. The techniques of these operations were the first to be so meticulously described and were compiled from the texts, now lost, of the ancient Greek physicians. These medical texts, which followed and enriched the Hippocratic, Hellenistic, Roman, and Galenic medical traditions, later influenced medieval European surgery, either directly through Latin translations or indirectly through works of Arab physicians.
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Vatri, Alessandro. „Ancient Greek Writing for Memory“. Mnemosyne 68, Nr. 5 (14.09.2015): 750–73. http://dx.doi.org/10.1163/1568525x-12341688.
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Throughout antiquity memory played a central role in the production, publication, and transmission of texts. Greek mnemotechnics started developing as early as the 6th century bc and by the 2nd century bc memory established itself as a formal division of rhetoric. Techniques of memorization are described at length in ancient rhetorical or scientific works (such as Aristotle’s De memoria), or alluded to in literary works. The theory of mnemotechnics was concerned with how to learn virtually any text by heart, but there is no systematic discussion of what makes a text intrinsically easy to memorize, nor of how to compose in a memory-friendly manner. However, passing remarks scattered throughout ancient Greek texts show that some awareness existed that certain stylistic and structural features improve the memorability of texts. A systematic study of these primary sources reveals that (a) memorization was not regarded as specifically functional to oral performance alone, and (b) the Greek literary and technical writers consciously looked at the mnemonic advantage of stylistic and structural features only when they wanted to favour the memory of the audience, not that of the performer.
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Mazurczak, Urszula. „Panorama Konstantynopola w Liber chronicarum Hartmanna Schedla (1493). Miasto idealne – memoria chrześcijaństwa“. Vox Patrum 70 (12.12.2018): 499–525. http://dx.doi.org/10.31743/vp.3219.
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The historical research of the illustrated Nuremberg Chronicle [Schedelsche Weltchronik (English: Schedel’s World Chronicle)] of Hartmann Schedel comprises the complex historical knowledge about numerous woodcuts which present views of various cities important in the world’s history, e.g. Jerusalem, Constantinople, or the European ones such as: Rome, some Italian, German or Polish cities e.g. Wrocław and Cracow; some Hungarian and some Czech Republic cities. Researchers have made a serious study to recognize certain constructions in the woodcuts; they indicated the conservative and contractual architecture, the existing places and the unrealistic (non-existent) places. The results show that there is a common detail in all the views – the defensive wall round each of the described cities. However, in reality, it may not have existed in some cities during the lifetime of the authors of the woodcuts. As for some further details: behind the walls we can see feudal castles on the hills shown as strongholds. Within the defensive walls there are numerous buildings with many towers typical for the Middle Ages and true-to-life in certain ways of building the cities. Schematically drawn buildings surrounded by the ring of defensive walls indicate that the author used certain patterns based on the previously created panoramic views. This article is an attempt of making analogical comparisons of the cities in medieval painting. The Author of the article presents Roman mosaics and the miniature painting e.g. the ones created in the scriptorium in Reichenau. Since the beginning of 14th century Italian painters such as: Duccio di Buoninsegna, Giotto di Bondone, Simone Martini and Ambrogio Lorenzetti painted parts of the cities or the entire monumental panoramas in various compositions and with various meanings. One defining rule in this painting concerned the definitions of the cities given by Saint Isidore of Seville, based on the rules which he knew from the antique tradition. These are: urbs – the cities full of architecture and buildings but uninhabited or civita – the city, the living space of the human life, build-up space, engaged according to the law, kind of work and social hierarchy. The tradition of both ways of describing the city is rooted in Italy. This article indicates the particular meaning of Italian painting in distributing the image of the city – as the votive offering. The research conducted by Chiara Frugoni and others indicated the meaning of the city images in the painting of various forms of panegyrics created in high praise of cities, known as laude (Lat.). We can find the examples of them rooted in the Roman tradition of mosaics, e.g. in San Apollinare Nuovo in Ravenna. They present both palatium and civitas. The medieval Italian painting, especially the panel painting, presents the city structure models which are uninhabited and deprived of any signs of everyday life. The models of cities – urbs, are presented as votive offerings devoted to their patron saints, especially to Virgin Mary. The city shaped as oval or sinusoidal rings surrounded by the defensive walls resembled a container filled with buildings. Only few of them reflected the existing cities and could mainly be identified thanks to the inscriptions. The most characteristic examples were: the fresco of Taddeo di Bartolo in Palazzo Publico in Siena, which presented the Dominican Order friar Ambrogio Sansedoni holding the model of his city – Siena, with its most recognizable building - the Cathedral dedicated to the Assumption of Mary. The same painter, referred to as the master painter of the views of the cities as the votive offerings, painted the Saint Antilla with the model of Montepulciano in the painting from 1401 for the Cathedral devoted to the Assumption of Mary in Montepulciano. In the painting made by T. di Bartolo, the bishop of the city of Gimignano, Saint Gimignano, presents the city in the shape of a round lens surrounded by defence walls with numerous church towers and the feudal headquarters characteristic for the city. His dummer of the city is pyramidally-structured, the hills are mounted on the steep slopes reflecting the analogy to the topography of the city. We can also find the texts of songs, laude (Lat.) and panegyrics created in honour of the cities and their rulers, e.g. the texts in honour of Milan, Bonvesin for La Riva, known in Europe at that time. The city – Arcadia (utopia) in the modern style. Hartman Schedel, as a bibliophile and a scholar, knew the texts of medieval writers and Italian art but, as an ambitious humanist, he could not disregard the latest, contemporary trends of Renaissance which were coming from Nuremberg and from Italian cities. The views of Arcadia – the utopian city, were rapidly developing, as they were of great importance for the rich recipient in the beginning of the modern era overwhelmed by the early capitalism. It was then when the two opposites were combined – the shepherd and the knight, the Greek Arcadia with the medieval city. The reception of Virgil’s Arcadia in the medieval literature and art was being developed again in the elite circles at the end of 15th century. The cultural meaning of the historical loci, the Greek places of the ancient history and the memory of Christianity constituted the essence of historicism in the Renaissance at the courts of the Comnenos and of the Palaiologos dynasty, which inspired the Renaissance of the Latin culture circle. The pastoral idleness concept came from Venice where Virgil’s books were published in print in 1470, the books of Ovid: Fasti and Metamorphoses were published in 1497 and Sannazaro’s Arcadia was published in 1502, previously distributed in his handwriting since 1480. Literature topics presented the historical works as memoria, both ancient and Christian, composed into the images. The city maps drawn by Hartmann Schedel, the doctor and humanist from Nurnberg, refer to the medieval images of urbs, the woodcuts with the cities, known to the author from the Italian painting of the greatest masters of the Trecenta period. As a humanist he knew the literature of the Renaissance of Florence and Venice with the Arcadian themes of both the Greek and the Roman tradition. The view of Constantinople in the context of the contemporary political situation, is presented in a series of monuments of architecture, with columns and defensive walls, which reminded of the history of the city from its greatest time of Constantine the Great, Justinian I and the Comnenus dynasty. Schedel’s work of art is the sum of the knowledge written down or painted. It is also the result of the experiments of new technology. It is possible that Schedel was inspired by the hymns, laude, written by Psellos in honour of Constantinople in his elaborate ecphrases as the panegyrics for the rulers of the Greek dynasty – the Macedonians. Already in that time, the Greek ideal of beauty was reborn, both in literature and in fine arts. The illustrated History of the World presented in Schedel’s woodcuts is given to the recipients who are educated and to those who are anonymous, in the spirit of the new anthropology. It results from the nature of the woodcut reproduction, that is from the way of copying the same images. The artist must have strived to gain the recipients for his works as the woodcuts were created both in Latin and in German. The collected views were supposed to transfer historical, biblical and mythological knowledge in the new way of communication.
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STEWART, COLUMBA. „Another Cassian?“ Journal of Ecclesiastical History 66, Nr. 2 (April 2015): 372–76. http://dx.doi.org/10.1017/s0022046914000670.
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During the last century there have been many discoveries that have reshaped our understanding of early monastic texts and their authorship. The writer of these two substantial volumes proposes new ones. In The real Cassian revisited he argues that the Latin monastic works traditionally ascribed to an early fifth-century monk named John Cassian, later resident in Gaul, are actually a medieval ‘augmented interpolated product originating in a far shorter Greek original by Cassian the Sabaite’, whom he identifies as an early sixth-century monk of Mar Saba in Palestine (The real Cassian revisited, 152; cf. A newly discovered Greek Father, p. xii). This Greek text, edited with substantial commentary in A newly discovered Greek Father, has historically been considered a condensed translation of selections from the Latin works. In reversing this view, Tzamalikos announces the ‘rediscovery’ of a forgotten Greek genius.
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Petrova, Maya. „History through Personality: the Romans on Imitation, Borrowing and Interpreting of Predecessor’s Texts“. ISTORIYA 13, Nr. 5 (115) (2022): 0. http://dx.doi.org/10.18254/s207987840021336-8.
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The paper raises and discusses the problem of the attitude of Roman authors to the practice of imitating the texts of their Latin and Greek predecessors; as well as to their interpreting of the plots of early works and borrowing from them. Based on ancient sources (including the texts of Suetonius, Cicero, Macrobius and others), an attempt is made to answer the questions whether it is possible to speak of plagiarism in relation to Antiquity and how the Romans themselves treated this phenomenon. Through the analysis of Macrobius’ The Saturnalia, it is demonstrated how the controversy around the texts of Virgil was built in Antiquity. It is noted why, despite extensive borrowings, the works of Roman authors were considered as original ones.
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Prus, Robert, und Matthew Burk. „Ethnographic Trailblazers: Herodotus, Thucydides and Xenophon“. Qualitative Sociology Review 6, Nr. 3 (30.12.2010): 3–28. http://dx.doi.org/10.18778/1733-8077.6.3.01.
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While ethnographic research is often envisioned as a 19th or 20th century development in the social sciences (Wax 1971; Prus 1996), a closer examination of the classical Greek literature (circa 700-300BCE) reveals at least three authors from this era whose works have explicit and extended ethnographic qualities.
Following a consideration of “what constitutes ethnographic research,” specific attention is given to the texts developed by Herodotus (c484-425BCE), Thucydides (c460-400BCE), and Xenophon (c430-340BCE). Classical Greek scholarship pertaining to the study of the human community deteriorated notably following the death of Alexander the Great (c384-323BCE) and has never been fully approximated over the intervening centuries. Thus, it is not until the 20th century that sociologists and anthropologists have more adequately rivaled the ethnographic materials developed by these early Greek scholars.
Still, there is much to be learned from these earlier sources and few contemporary social scientists appear cognizant of (a) the groundbreaking nature of the works of Herodotus, Thucydides, and Xenophon and (b) the obstacles that these earlier ethnographers faced in developing their materials. Also, lacking awareness of (c) the specific materials that these scholars developed, there is little appreciation of the particular life-worlds depicted therein or (d) the considerable value of their texts as ethnographic resources for developing more extended substantive and conceptual comparative analysis.
Providing accounts of several different peoples’ life-worlds in the eastern Mediterranean arena amidst an extended account of the development of Persia as a military power and related Persian-Greek conflicts, Herodotus (The Histories) provides Western scholars with the earliest, sustained ethnographic materials of record. Thucydides (History of the Peloponnesian War) generates an extended (20 year) and remarkably detailed account of a series of wars between Athens and Sparta and others in the broader Hellenistic theater. Xenophon’s Anabasis is a participantobserver account of a Greek military expedition into Persia.
These three authors do not exhaust the ethnographic dimensions of the classical Greek literature, but they provide some particularly compelling participant observer accounts that are supplemented by observations and open-ended inquiries.
Because the three authors considered here also approach the study of human behavior in ways that attest to the problematic, multiperspectival, reflective, negotiated, relational, and processual nature of human interaction, contemporary social scientists are apt to find instructive the rich array of materials and insights that these early ethnographers introduce within their texts. Still, these are substantial texts and readers are cautioned that we can do little more in the present statement than provide an introduction to these three authors and their works.
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Ferro, Maria. „Church Slavonic Words имарменя, фатунъ, фортунa in Maximus the Greek’s Works“. Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 2. Jazykoznanije, Nr. 6 (März 2021): 17–30. http://dx.doi.org/10.15688/jvolsu2.2020.6.2.
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Within the linguistic research on the works of Maximus the Greek, the article raises the question of the peculiarities of an individual intellectual dictionary in his creative work. The object of this study is the authors use of three terms conveying the concept of "fate", in particular the lexical borrowing from the Greek είμαρμένη and from the Latin words fatum and fortuna, rarely used in Church Slavonic literature up to the 16 th cent. The use of significant terms is described through lexicographical analysis in the first two volumes of the modern edition of Maximus the Greeks works. Special attention is paid to the comparison of the meanings of individual words and their functioning with the data taken from the historical section of the National Corpus of the Russian language, and as well as from a selection of dictionaries of Old Church Slavonic and Church Slavonic languages, in order to identify the characteristic features of lexical preferences of Maximus the Greek. Thorough contextual analysis of the texts allows us to show how, conveying the concept of necessity caused by the stars or mysterious destiny, the author shows himself as an innovator, enriching Church Slavonic vocabulary with new borrowings. The article verifies the hypothesis about the reasons for lexical preferences of Maximus the Greek and makes assumptions about the interpretation of synonymy of the words denoting "fate" that appears in the studied texts. Linguistic goals, formulated on the basis of the results obtained, can be achieved only taking into consideration the general trends in the development of religious and philosophical thought in Europe in the Early Modern Era.
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Panteleev, Aleksey. „MIRACLE, MAGIC AND EARLY CHRISTIANITY“. Odysseus. Man in History 30, Nr. 1 (12.07.2023): 35–59. http://dx.doi.org/10.32608/1607-6184-2023-30-1-35-59.
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The article describes the continuity between pagan and Christian views on miracle and magic and examines the dialogue about miracles that unfolded between them in the 2nd – 3rd centuries. The author explores such issues as the ancient Greek or Roman and Jewish traditions concerning sorcerers, the terms for describing miracle workers and sorcerers, evidence from early Christian literature of miracles in the Apostolic period and later, the role of miracles in the spreading of Christianity, and the controversy between Christians and pagans, especially Origen and Celsus, about the nature of the miracles performed by Christ and his followers. Special attention is paid to miracles in hagiographic works. They can be found in a number of texts, and their character — omens of imminent death, visions, the gift of the ability to endure torture — is “non-public”, which distinguishes them from what can be seen in the ancient writings or in apocryphal Acts of the Apostles. We believe that the appeal to miracles is more typical of texts addressed to an external pagan audience rather than to a Christian one.
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Santamaria Hernandez, Maria Teresa. „Una acepción medieval de uermis en Medicina humana y veterinaria a partir del morbus farciminosus tardoantiguo“. Archivum Latinitatis Medii Aevi 75, Nr. 1 (2017): 149–86. http://dx.doi.org/10.3406/alma.2017.1229.
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This article focuses on the analysis of a medical and veterinary meaning of the term uermis in mediaeval writings on equine and human Medicine. The term appears in late mediaeval works on Hippiatrics. But we also provide some testimonies of early mediaeval manuscripts offering these use of uermis, which have not been taken into account so far in the studies on medical and veterinary Latin. In order to determine the meaning of uermis in all these texts, we compare them with several chapters of the late antique Latin treatises on Veterinary and with some others Greek texts.
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Bumbacher, Stephan Peter. „Ge Hong’s Zhuang zi“. Asiatische Studien - Études Asiatiques 72, Nr. 4 (19.12.2018): 1021–58. http://dx.doi.org/10.1515/asia-2018-0007.
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Abstract Sinology, as far as textual criticism is concerned, is still in its infancy compared with, e. g., New Testament, classical Greek or European medieval studies. Whereas virtually every ancient Greek, old English, or early German text – to name but a few – has been the subject of text critical scrutiny, in many cases even since Renaissance times, the same does not hold true for Chinese works. In the absence of early manuscripts they could themselves base upon, modern editions of classical Chinese texts usually take as their starting point the earliest extant printed versions which quite often date from Song times and are thus separated by many centuries from the no longer available originals. However, quite often testimonies of ancient texts exist as quotations in works that considerably predate the first printed versions of the texts in question. In view of this fact, virtually every classical Chinese text needs to be systematically re-examined and critically edited by taking into account every available explicit as well as implicit quotation. As the received version of the Zhuang zi 莊子 (Master Zhuang), a text whose origins may lie in the third century BCE, ultimately goes back to Guo Xiang’s 郭象 (ob. 312) editorial activities and as Ge Hong 葛洪 (283–343) was an author active at about the same time, there is a chance that a pre-Guo Xiang version may have been available to him. Therefore, as a case study, this paper examines the explicit as well as implicit Zhuang zi quotations to be found within Ge Hong’s works, in order to examine this possibility.
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Sheets, Kevin B. „Antiquity Bound: The Loeb Classical Library as Middlebrow Culture in the Early Twentieth Century“. Journal of the Gilded Age and Progressive Era 4, Nr. 2 (April 2005): 149–71. http://dx.doi.org/10.1017/s1537781400002553.
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Armed with volumes of Greek and Latin classics, James Loeb waged a gentleman's war. He took aim at what the modern world prized and with the ammunition of antiquity he sought to defeat it. Specifically, in 1912, he inaugurated the publication of his eponymous classical library of ancient texts and facing-page English translations. The Loeb Classical Library, numbering in the hundreds of volumes, collected into one series all the important works and many obscure texts from antiquity. With the same popularizing instinct that guided other purveyors of middlebrow culture, Loeb aimed to connect a general audience with its classical heritage. With his set of compact green and red volumes whose publication he funded, Loeb saw himself as a warrior in the centuries-long battle between the ancients and the moderns.
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Zvonska, Lesia. „UKRAINIAN TRANSLATIONS OF ANCIENT GREEK LITERATURE: ACHIEVEMENTS AND PROSPECTS“. Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, Nr. 30 (2021): 17–20. http://dx.doi.org/10.17721/1728-2659.2021.30.5.
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The article presents the history of Ukrainian translations of ancient Greek literature and describes the translation work of Ukrainian classical philologists, poets and prose writers. The reception of literary works of antiquity is represented by texts of different styles, poetic schools and Ukrainian language of different periods, which demonstrate the glorious tradition of domestic translation studies. It is noted that Ukrainian translations have a long history (from the first translation in 1788 and the first textbook in 1809); they were published in separate periodicals, collections, almanacs, as well as complete books and in textbooks and anthologies. Ukrainian translations of literature in the ancient Greek language of the аrchaic, сlassical and Hellenistic periods are analyzed. Translations of poetry (epic, elegy, iambic, monodic and choral lyrics, tragedy, comedy, folk lyrics, mimiyamb, epilium, bucolic, idyll, epigram) and prose (fable, historiography, philosophy, rhetoric, fiction, ancient novel, New Testament and Septuagint, early Christian patristic) are described. Significant in the history of translations are the achievements of the brilliant connoisseur of antiquity I. Franko. The high level of linguistic and stylistic assimilation of ancient Greek prose and poetic texts is demonstrated by the creative style of such outstanding translators as Borys Ten, V.Svidzinsky, M. Bilyk, G. Kochur, A. Smotrych, V. Derzhavуn, V. Samonenko, P. Striltsiv, A. Tsisyk, Y.Mushak, A. Biletsky, V. Maslyuk, J. Kobiv, Y. Tsymbalyuk, L. Pavlenko.The glorious traditions are continued by well-known antiquaries, writers and poets, among whom A. Sodomora has a prominent place. At the level of world biblical studies there are four translations of the Holy Scripture in Ukrainian (P. Kulish, I. Pulyuy, I. Nechuy-Levytsky, I. Ogienko, I. Khomenko, R. Turkonyuk). Іt is summarized that despite numerous Ukrainian translations of various genres of ancient Greek literature there is a need to create a corpus of translations of ancient Greek historiography, rhetoric, philosophy, natural science texts, Greek patristic.
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Savel’eva, Natalya V. „On the history of the texts of the Moscow Anfologion of 1660: Chapters… from the book Paradise and Tetrastichae sententiae by Gregory Nazianzen“. Vestnik of Saint Petersburg University. Language and Literature 18, Nr. 1 (2021): 147–86. http://dx.doi.org/10.21638/spbu09.2021.109.
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The article is devoted to the publication history of two poetic gnomologies (collections of maxims) as part of the collection “Anfologion” published in 1660 at the Moscow Print Yard. This collection house primarily published works translated from the Modern Greek Venetian editions, which presented new versions of monuments of hagiography and Byzantine patristic heritage, theological treatises and poetic works of medieval Christian authors. Some translations were made by the publisher — director (spravshchik) of the Printing House Arseny Grek. Among his translations there were also collections of poetic maxims Chapters… from the book Paradise and Tetrastichae sententiae by Gregory Nazianzen. Until now these texts were known in Slavic translation only from the Moscow edition of 1660. The article provides information about the previously unknown translation of both gnomologies, found in a Western Russian manuscript of the early 17th century. The study of the texts showed that one of them ( Chapters… from the Book Paradise ) was published in Anfologion in this translation, and the newly found translation of the maxims of Gregory Nazianzen was used by Arseny Greek to work on his text. The author expresses a hypothesis about the origin of the newly found translation of two gnomologies from the literary circles of the Ostrog Book publishing Center, and its possible attribution to Cyprian, the author, publisher and translator directly related to the works of the Ostrog printing house and the printing house of the Derman Monastery. Newly found translations are published in the Appendix.
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Stanevich, S. V., und I. G. Nazarova. „Commenting and compiling medical literature in the Byzantine period of Late Antiquity and Early Middle Ages“. Memoirs of NovSU, Nr. 4 (2023): 347–51. http://dx.doi.org/10.34680/2411-7951.2023.4(49).347-351.
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The transmission of medical knowledge played an important role in the history of medicine. Historically, the first medical texts were created in ancient Greek and Latin. The article examines the ways in which medical knowledge recorded in primary sources, mainly the works of Hippocrates and Galen, was further spread in subsequent epochs and beyond the geographical boundaries of its origin, namely, commenting and compiling. These methods were used everywhere in Europe, Asia, and the Middle East, but the authors limit their consideration mainly to Byzantium. A brief overview of the development of medicine in Byzantium is given, and the history of the comprehension and transmission of medical knowledge through commenting and compiling is considered. The authors concern the role and significance of some outstanding Greek commentators and compilers of medical literature, whose names have been preserved in the history of medicine. The role of Byzantium as an important link in the global progress of medicine is substantiated.
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Gagarin, Michael. „The Poetry of Justice: Hesiod and the Origins of Greek Law“. Ramus 21, Nr. 1 (1992): 61–78. http://dx.doi.org/10.1017/s0048671x00002678.
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A growing area of contemporary legal scholarship is the field loosely described by the expression ‘law and literature’. One of the many points of intersection between law and literature is the study of legal writing, including the opinions of judges and jurists, as a form of literature. Scholars began to study the works of the Attic orators as literature as early as the first century BC, but their specific concern was with these texts as examples of Attic prose and their literary interest primarily concerned matters of rhetoric and prose style. Similarly, modern scholars who have continued this study of the orators have generally examined legal orations not as a separate genre but as another example of prose literature in the same category with history or epideictic oratory. But forensic oratory can also be studied as a form of literature sui generis, whose worth is determined by the special requirements of this genre. As background for such a study I propose to examine the earliest examples of legal oratory, as seen in the works of Homer and Hesiod.
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Currie, Bruno. „Intertextuality in Early Greek Poetry: The Special Case of Epinician“. Trends in Classics 13, Nr. 2 (01.11.2021): 289–362. http://dx.doi.org/10.1515/tc-2021-0011.
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Abstract This paper offers a reappraisal of the role of intertextuality in fifth-century BCE epinician poetry by means of a comparison with the role of intertextuality in all of early Greek hexameter poetry, ‘lyric epic’, and fifth-century BCE tragedy and comedy. By considering the ways in which performance culture as well as the production of written texts affects the prospects for intertextuality, it challenges a scholarly view that would straightforwardly correlate intertextuality in early Greek poetry with an increasing use and dissemination of written texts. Rather, ‘performance rivalry’ (a term understood to encompass both intra- and intergeneric competition between poetic works that were performed either on the same occasion or on closely related occasions) is identified as a plausible catalyst of intertextuality in all of the poetic genres considered, from the eighth or seventh century to the fifth century BCE. It is argued that fifth-century epinician poetry displays frequent, fine-grained, and allusive intertextuality with a range of early hexameter poetry: the Iliad, the poems of the Epic Cycle, and various ‘Hesiodic’ poems – poetry that in all probability featured in the sixth-fifth century BCE rhapsodic repertoire. It is also argued that, contrary to what is maintained in some recent Pindaric scholarship, there is no comparable case to be made for a frequent, significant, and allusive intrageneric intertextuality between epinician poems: in this respect, the case of epinician makes a very striking contrast with epic, tragedy, and comedy – poetic genres to which intrageneric intertextuality was absolutely fundamental. It is suggested that the presence or absence of intrageneric intertextuality in the genres in question is likely to be associated with the presence or absence of performance rivalry. A further factor identified as having the potential to inhibit intrageneric intertextuality in epinician is the undesirability of having one poem appear to be ‘bettered’ by another in a genre were all poems were commissioned to exalt individual patrons. This, again, is a situation that did not arise for epic, tragedy, or comedy, where a kind of competitive or ‘zero-sum’ intertextuality could be (and was) unproblematically embraced. Intertextuality in epinician thus appears to present a special case vis-à-vis the other major poetic genres of early Greece, whose workings can both be illuminated by consideration of the workings of intertextuality in epic, tragedy, and comedy, and can in turn illuminate something of the workings of intertextuality in those genres.
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Martin, Thomas, und David Levenson. „Akairos or Eukairos? The Nickname of the Seleucid King Demetrius III in the Transmission of the Texts of Josephus' War and Antiquities“. Journal for the Study of Judaism 40, Nr. 3 (2009): 307–41. http://dx.doi.org/10.1163/157006309x443495.
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AbstractAlthough modern scholars generally refer to Demetrius III as Eukairos, all the Greek manuscripts of Josephus' War and Antiquities reponed by Niese, as well as all editors since Niese, read Akairos in the three places the nickname is found. Attestations of Eukairos (Greek and Latin Table of Contents, Latin manuscripts of Antiquities, and early editions) are best explained as secondary developments in the transmission of the text. The influence of the Greek editio princeps, which unjustifiably prints Eukairos in all three places in Josephus' text, accounts for the appearance of the nickname in all editions of Josephus' works until the mid-nineteenth century and hence for its use in modern scholarship. Since Josephus is our only source for the nickname, Demetrius III should never be identified as Eukairos. If a nickname is to be used, it should either be Akairos or one (or more) of the official names found on the ruler's coinage.
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Prolygina, Irina. „Galen as representative of Greek paideia of the second sophistic era“. Hypothekai 8 (Mai 2024): 55–73. http://dx.doi.org/10.32880/2587-7127-2024-8-8-55-73.
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Thanks to the extensive corpus of Galen's writings, which includes numerous autobiographical works and individual notes, we possess a wealth of information regarding his upbringing and education. According to a fami-ly tradition, he received a classical Greek education (known as paideia), which allowed him to transition from a provincial intellectual to one of the influential figures in Roman society and achieve the status of a court physi-cian. His brilliant command of language, extensive erudition, and active participation in the intellectual life of the Roman elite justify considering Galen as one of the authors of the so-called "Second Sophistic." This article scrutinizes Galen's various accounts of his mentors, early education, and scholastic experiences, with their veracity corroborated by contemporaneous testimonials. In addition to reading and scrutinizing the classical texts that formed the cornerstone of Greek paideia, Galen's education placed great emphasis on the study of exact sciences such as Euclidean geometry and arithmetic, which, together with Aristotle's logic, enabled Galen to adhere to the evidence-based method in medicine. An analysis of Galen's citation fre-quency of classical authors revealed that his foundational education was similar to other authors of his time, whereas the citation of medical authors is unparalleled in ancient literature. Unfortunately, we can only form a vague notion of his library since much of it was lost in a fire during Galen's lifetime in 192 AD. However, his collection of texts is a mix of various knowledge, rare writings, and quotes. Galen's interest in language and words, which confirmed his status as an intellectual, suggests his association with the "Second Sophistic" group. He wrote several works on ancient grammar, word usage, and rhetoric, criticiz-ing both extreme linguistic purism and loose interpretations of old-fashioned Attic language. This paints Galen not just as a doctor but also as a knowledgeable figure of his time.
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Thumiger, Chiara. „A History of the Mind and Mental Health in Classical Greek Medical Thought“. History of Psychiatry 29, Nr. 4 (13.08.2018): 456–69. http://dx.doi.org/10.1177/0957154x18793592.
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This book on ancient medicine offers a unique resource for historians of medicine, historians of psychology, and classicists – and also cultural historians and historians of art. The Hippocratic texts and other contemporary medical sources have often been overlooked when it comes to their approaches to psychology, which are considered more mechanical and less elaborated than contemporary poetic and philosophical representations, but also than later medical works, notably Galenic. This book aims to do justice to early medical accounts by illustrating their richness and sophistication, their links with contemporary cultural products, and the indebtedness of later medicine to their observations. The ancient sources are read not only as archaeological documents, but also in the light of methodological discussions that are fundamental in the history of psychiatry and the history of psychology.
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Kantzia, Emmanouela. „Happiness after death? Demetrios Capetanakis on philosophy and Proust“. Byzantine and Modern Greek Studies 41, Nr. 1 (16.03.2017): 119–37. http://dx.doi.org/10.1017/byz.2016.32.
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Demetrios Capetanakis was one of the first writers to introduce Marcel Proust to the Greek public in the 1930s. His study of Proust's philosophy (hitherto known only in the English and Greek translations of a lecture he delivered in French) survives in manuscript form, both in French and in an earlier German version. An examination of these texts in the context of Proust's early reception allows us to follow Capetanakis’ intellectual trajectory, as well as to sketch his particular joint approach to literature and philosophy, which is largely indebted to the works of Plato and Kierkegaard. Capetanakis seeks Proust's philosophy not in the universal laws put forth in his novel, but in the writer's attempt to conceal behind them the real pain and agony that marked his own life. This leads him to a rather unusual philosophical reading of Proust's novel and, in the process, of Plato's Phaedrus.
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Mugridge, Alan. „Learning and Faith: On calling papyri ‘school texts’ and ‘Christian’“. Buried History: The Journal of the Australian Institute of Archaeology 48 (15.03.2024): 11–26. http://dx.doi.org/10.62614/4fwf2779.
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This article is a review of those papyri, including wooden tablets and ostraca, which are listed as (certainly or possibly) ‘school texts’ on LDAB, whose religious orientation is given as ‘Christian,’ and which may have been written up to the end of IVAD. It is concluded that some papyri should not be considered here, since they cannot be classed primarily as school texts, their dating is too late, there is no reason to call them ‘Christian,’ or there is little known about them – although, as a whole, the Christian school texts deserve special consideration in the palaeography of early Christian papyri. It is also shown, however, that some of these papyri have only a tenuous connection with Christian faith, since they only include words that belong to ‘a Christian milieu,’ while others have a much stronger claim to be called Christian because they contain parts of known Christian works. The designation of this group of papyri as both ‘school texts’ and ‘Christian’ is no simple matter; and some implications of this are drawn, especially with regard to using some of these papyri in the textual criticism of the Greek OT, as well as the NT.
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De Decker, Filip. „The Augment in the Fragments of the Epic Cycle and Other Fragmentary Greek Epic“. Yearbook of Ancient Greek Epic Online 5, Nr. 1 (30.11.2021): 58–134. http://dx.doi.org/10.1163/24688487-00501003.
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Abstract I discuss the use of the augment in fragmentary hexametric Greek texts outside of early epic Greek (Homer, Hesiod, and the Homeric Hymns) and the mock-epic works (such as the Batrakhomyomakhia). I quote them after West 2003 but also analyze fragments that are not found in West. I determine the metrically secure forms, discuss previous scholarship on the meaning of the augment in epic Greek, and then proceed to the actual analysis. For my investigation, I divide the fragments in three categories: first, those that can be analyzed; second, those that have fewer forms and that allow for an analysis but require more caution than those of the first category; and third, the ones that have no or not enough metrically secure forms but are still intellegible. The starting point for my investigation is that the augment had near-deictic/visual-evidential meaning and that it was used in focused and highlighted passages as well as to emphasize new information. This is confirmed by the fragments, but as was the case in the larger epic corpus, there are exceptions to the rules in the Cycle as well.
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Lesses, Rebecca. „Speaking with Angels: Jewish and Greco-Egyptian Revelatory Adjurations“. Harvard Theological Review 89, Nr. 1 (Januar 1996): 41–60. http://dx.doi.org/10.1017/s0017816000031801.
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How do human beings receive answers to the most urgent questions they have of the powers of heaven? How do celestial beings provide guidance for perplexed humans? People living around the Mediterranean in the first few centuries CE devised many ways of seeking heavenly guidance; one of them was adjuration, in which they commanded gods, angels, or daemons to appear on earth and both reveal the mysteries of the universe to them and answer their questions about the problems of daily life. Similar techniques of adjuration occur in the Greco-Egyptian ritual texts usually referred to as the Greek magical papyri, the early Jewish mystical works known as the hekhalot literature, andSefer ha-Razim, a collection of adjurations in Hebrew, heavily influenced by both Greco-Egyptian ritual texts and the hekhalot tradition of hymnology. These adjurations assume that human beings, through their knowledge of the correct invocations and divine names, possess the power to persuade or force the gods or angels to fulfill their desires.
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JENSEN, FREYJA COX. „THE POPULARITY OF ANCIENT HISTORIANS, 1450–1600“. Historical Journal 61, Nr. 3 (26.02.2018): 561–95. http://dx.doi.org/10.1017/s0018246x17000395.
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AbstractThe histories of ancient Greece and Rome are part of a shared European heritage, and a foundation for many modern Western social and cultural traditions. Their printing and circulation during the Renaissance helped to shape the identities of individual nations, and create different reading publics. Yet we still lack a comprehensive understanding of the forms in which works of Greek and Roman history were published in the first centuries of the handpress age, the relationship between the ideas contained within these texts and the books as material objects, and thus the precise nature of the changes they effected in early modern European culture and society. This article provides the groundwork for a reassessment of the place of ancient history in the early modern world. Using new, digital resources to reappraise existing scholarship, it offers a fresh evaluation of the publication of the ancient historians from the inception of print to 1600, revealing important differences that alter our understanding of particular authors, texts, and trends, and suggesting directions for further research. It also models the research possibilities of large-scale digital catalogues and databases, and highlights the possibilities (and pitfalls) of these resources.
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Grek, Leon, und Aaron Kachuck. „Tragic Time in Ben Jonson's Sejanus and Catiline“. Translation and Literature 29, Nr. 1 (März 2020): 136–53. http://dx.doi.org/10.3366/tal.2020.0413.
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This essay explores Ben Jonson's treatment of dramatic and historical time in his Roman tragedies, Sejanus His Fall (1603) and Catiline His Conspiracy (1611). Although the plays conspicuously fail to respect neoclassical strictures about the unity of time, both reproduce the temporal compression of Greek and Roman tragedy through their sustained intertextual engagements with a wide range of Roman source texts, including, above all, Lucan's Bellum Civile, and the works of the late antique court poet Claudian. The ultimate effect of these quotations, allusions, and reminiscences is to transform Jonson's dramas of early imperial corruption and late Republican civil conflict into proleptic visions of Roman history as a phantasmagoria of unceasing political violence, extending to the ends of both classical antiquity and classical literature.
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Tutty, Paula. „‘In Defiance of his Cloth’: Monastic (Im)Piety in Late Antique Egypt“. Studies in Church History 60 (23.05.2024): 43–63. http://dx.doi.org/10.1017/stc.2024.2.
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Hagiographical writing promotes a vision of Egyptian monasticism in which pious ascetic figures are isolated from the world. Peter Brown highlighted the role of the holy man as patron, but nonetheless reinforced a traditional view of Egyptian monasticism based on his readings of works such as the sixth-century Aphothegmata Patrum. Surviving monastic correspondence, in contrast, demonstrates that there was a highly individualized approach to the monastic vocation. In this article, I turn to documentary material to consider the complexities of the early development of the movement. As a case study, I use the Greek and Coptic correspondence of a fourth-century monk called Apa John. My conclusion is that activities and behaviours described in the texts do not always accord with any known typology or ideal, but they are invaluable for exploring aspects of the early monastic impulse and the role played by the movement in wider society.
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Lanza, Craig. „Nietzsche and Ancient Greek, Oral Culture: A glimpse of his philosophy through the anachronistic lens of some 20th century classicists“. Agonist 16, Nr. 1 (30.07.2022): 33–46. http://dx.doi.org/10.33182/agon.v16i1.2181.
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In the 1920s, a brilliant scholar and classist named Milliam Parry made a unique discovery. In studying oral, epic poets in the Balkans, Parry discovered that Homer’s classic texts were obviously orally composed and bear all of the hallmarks of such compositions. Parry, who passed away tragically at a young age, was followed by a host of scholars who argued that much of ancient Greek culture was oral and poetic in nature and that the shift towards a written culture brought with it fundamental changes in worldview. Oral culture involved a circular notion of temporality focused less on permanence, and was essentially a culture of becoming. Many of these classicists have argued that the early Greek writings essentially “recorded” oral, performative works and therefore, the likes of Homer, Hesiod, and Heraclitus were essentially products of an oral and poetic tradition. By contrast, written culture brought with it an appreciation of exactitude, valued permanence and paved the way for “Classical Metaphysics.” Friedrich Nietzsche, before he became a philosopher, was an accomplished, young philologist. Although Nietzsche wrote years before Parry, Nietzsche’s interest in the early ancients such as Heraclitus and attic tragedy reflects an appreciation of oral culture. Nietzsche writing after the post-Darwinian, reorganization of human knowledge did not just reject “Classical Metaphysics' ' and Christanity. Nietzsche was also a philologist who truly understood ancient cultures and his project was greatly influenced by this ancient, oral Greek culture, even if he did not describe it in that fashion.
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Verner, Inna. „Varying Means of Grammatical Parallelism in the Church Slavonic Translations of Psalms of the 11th–16th Centuries“. Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 2. Jazykoznanije, Nr. 6 (März 2021): 5–16. http://dx.doi.org/10.15688/jvolsu2.2020.6.1.
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As a metrically organized poetic text, the Psalter is built on the principle of substantive and formal parallelism of verses and stanzas in the Hebrew text as well as in Greek and Church Slavonic translations. In the article, based on the material of Slavic translations of different times (from the Sinai Psalter of the 11 th century to the Psalter of 1552 by Maximus the Greek), cases of assimilation / dissimilation of grammatical forms in parallel text structures are considered. The variability which arises in the process of dissimilation has neither genetic (South Slavonic vs East Slavonic, archaic vs new, standard vs non-standard forms), nor functional (literary vs non-literary forms), but rhetorical nature of stylistic variation, conditioned by the structure of the text. The analysis revealed that in early Slavonic psalter redactions the choice and the number of variable grammatical forms are limited; the texts of the 16 th century, namely the Psalms of 1552 translated by Maximus the Greek, are particularly characterized by stylistic grammatical variability, concerning the most different forms (from the substantive Gen. and Dat. cases to the aorist and perfect in the 3 rd person). The examined cases of the dissimilated grammatical forms in parallel contexts of the Psalter are supported by some original Maximus the Greek's works, so that these forms should be considered as stylistic variants of the literary Church Slavonic language.
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Chistyakova, Olga. „Eastern Church Fathers on Being Human—Dichotomy in Essence and Wholeness in Deification“. Religions 12, Nr. 8 (27.07.2021): 575. http://dx.doi.org/10.3390/rel12080575.
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The article traces the formation of Eastern Christian anthropology as a new religious and philosophical tradition within the Early Byzantine culture. The notion “Patristics” is reasoned as a corpus of ideas of the Church Fathers, both Eastern and Western. The term “Eastern Patristics” means the works by Greek-Byzantine Church Fathers, who in the theological disputes with the Western Church Fathers elaborated the Christian creed. Based on an analysis of the texts of Greek-Byzantine Church Fathers, the most important provisions of Eastern Patristics are deduced and discussed, which determined the specificity of Christian anthropology. In this context, different approaches of the Eastern Fathers to the explanation of the Old Testament thesis on the creation of man in God’s image and likeness and the justification of the duality of human essence are shown. Particular attention is paid to considering the idea of deification as overcoming the human dualism and the entire created universe, the doctrine of the Divine Logoi as God’s energies, and the potential elimination of the antinomianism of the earthly and Divine worlds. The article reflects the anthropological ideas of the pre-Nicene Church Father Irenaeus, the non-canonical early Christian work The Shepherd of Hermas, and the teachings on the man of the classical Eastern Patristics period by Athanasius of Alexandria, Gregory of Nyssa, and Maximus the Confessor.
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BALKAYA, Mehmet Akif. „An Al-Farabian Analysis of Social Disorder in Shakespeare’s Julius Caesar“. Selçuk Üniversitesi Edebiyat Fakültesi Dergisi, Nr. 50 (27.12.2023): 27–42. http://dx.doi.org/10.21497/sefad.1407702.
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Like many political philosophers, Al-Farabi was influenced by Greek philosophy and tried to define the best regime and ruler. However, much has changed in Al-Farabian scholarship since the 1970s, and 80s through deeper analyses of his philosophy, and translations of his works. The early Islamic philosopher Al-Farabi (870-950) played a key role in the revival of Plato and Aristotle’s works within Islamic philosophy, guiding others by studying and providing commentary on these texts. Al-Farabi and his political philosophy deal with the existence of human, ruling, and ruled organs in the body, the city and state which exemplify hierarchy, the features of a ruler, and the differences between excellent and ignorant cities in his on the Perfect State. In this sense, focusing on an Al-Farabian political reading of Julius Caesar, the aim of this study is twofold. Firstly, it examines the abovementioned socio-political issues to present the idea that such political qualities are also represented and questioned in Shakespeare's Julius Caesar. Secondly, the paper argues that the two works exhibit socio-political similarities inasmuch as Caesar’s portrayal of power relations within the play can be related to Al-Farabian understanding of the society, state, and rulership.
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Sergeev, M. L. „Sorrow for books: What did the compilers of 16th-century autobibliographies worry about?“ Shagi / Steps 9, Nr. 4 (2023): 117–34. http://dx.doi.org/10.22394/2412-9410-2023-9-4-117-134.
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The article examines a type of “autobiographical sadness” — the author’s feelings associated with the creation and publication of books. Varied manifestations of self-reflection and emotions are found in texts of the autobibliographic genre, which flourished in the era of humanism and early printing. The synthesis of bibliography and biography, which had Greek and Roman prototypes and was characteristic, among others, of humanist handbooks in bibliography, contributed to the explicit expression of the authorial “self” in such seemingly technical, dry and “objective” works. The very structure of these handbooks implied the inclusion of an article about its compiler in the text. In this article, two examples of such texts are analyzed — namely, the autobibliographies by the Swiss polymath Conrad Gessner and by the English clergyman and historian John Bale. Written only three years apart (in 1545 and 1548, respectively), they nevertheless differ significantly, in both the organization of the biographical narrative and in the nature of book presentation. The article shows that the peculiarity of these texts is largely due to differences in the self-identification and self-presentation of their authors. While for Bale the acquisition of the true faith and confessional polemics were of fundamental importance, Gessner, though also a Protestant, places his own formation as a humanist author and interaction with book publishers in the focus of the story.
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Тасева, Лора. „Предаване на ἀ-privativum в старобългарския превод на Oratio XXXIX (CPG 3010.39) на Григорий Богослов“. Palaeobulgarica 48, Nr. 1 (01.04.2024): 49–66. http://dx.doi.org/10.59076/2603-2899.2024.1.03.
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The article studies the Old Bulgarian parallels of the Greek words with ἀ-privativum in the translation of Gregory the Theologian’s Oratio XXXIX, which was made in the first third of the 10th century. The correlates are systemized and considered in the context of other translated works of the early period of the Slavonic written heritage, on the basis of the data reflected in Slovník jazyka staroslověnského and its Řecko-staroslověnský index as well as in other 18 dictionaries to sources they do not cover. The comparative analysis offered allows for generalizations and conclusions in two directions. On the one hand, the material of Oratio XXXIX enlarges the list of translation correlates for words with ἀ-privativum with Greek words not registered for the period and their transponents as well as with non-filed counterparts of registered Greek lexemes. Some of these enrich the known word-formation nests with new derivates while others add non-witnessed stems to the translation paradigm. They all broaden the knowledge of the translation potentials of the literary language whose norm is still in a process of construction. On the other hand, some peculiarities are revealed, which could well be interpreted as local or individual translation markers: a) a relatively large number of correlates with preposition без or prefix без- in relation to those with не-, which is related with the Preslav origin of the translation; b) several transponents which do not belong to the word-formation nests which are habitual to the given Greek stems and which, at this stage, seem to be unique translation decisions; c) a relatively frequent usage of substantivated active participles (more often present ones) which are correlates of Greek participles, adjectives or adverbs, but are rendered by adjectives, present or past passive participles in the other texts observed.
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Христова-Шомова [Khristova-Shomova], Искра [Iskra]. „Небесният симпозиум. Коментарите към Йов 1:6 във византийската и славянската традиция“. Slavia Meridionalis 16 (21.10.2016): 67–81. http://dx.doi.org/10.11649/sm.2016.006.
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Celestial symposium: Commentaries to the Book of Job 1:6 in the Byzantine and Slavic traditionsJob 1:6 is one of several places in the Bible where God’s sons (celestial beings) are mentioned: “One day the sons of God came to present themselves before the Lord, and Satan also came among them.” Numerous commentaries of the Church Fathers were included in the Greek catena to the Book of Job. Some of these were not written specially as commentaries to this passage but are extracts from works commenting the nature of the angels, their place in God’s providence and their role in human life. The author then goes on to discuss the two Slavic translations that were made of the catena. The first one comprises the majority of the texts included in the Greek catena, while the second one contains only two small passages from commentaries of Saint John Chrysostom and Olympiodoros. The article provides a comparison between Slavic texts, which were translated from Greek in the Balkans at the same time: in the late fourteenth or early fifteenth century. Several miniatures from medieval Greek manuscripts, which illustrate the Celestial symposium, are represented at the end of the article. Niebiańskie sympozjum. Komentarze do Księgi Hioba (1, 6) w bizantyńskiej i słowiańskiej tradycjiWerset 1,6 Księgi Hioba jest jednym z wielu miejsc w Biblii, w którym wspomina się synów Bożych: „Zdarzyło się pewnego dnia, gdy synowie Boży udawali się, by stanąć przed Panem, że i szatan też poszedł z nimi”. Ogromna liczba komentarzy Ojców Kościoła do Księgi Hioba została zawarta w greckiej katenie. Niektóre z nich nie zostały napisane jako bezpośredni komentarz do tego wersetu, lecz są wypisami z prac autorów, komentującymi naturę aniołów, ich miejsce w Bożej opatrzności, a także rolę w życiu ludzkim. Ponadto istniały dwa słowiańskie przekłady kateny. Pierwszy zawierał większość tekstów pochodzących z greckiej kateny, a drugi składał się zaledwie z dwóch passusów, będących wyimkami z komentarzy św. Jana Chryzostoma i Olimpiododrosa.W artykule porównano teksty słowiańskie, które zostały przetłumaczone z języka greckiego na Bałkanach w tym samym czasie: pod koniec wieku XIV lub na początku XV. W artykule przedstawiono również kilka miniatur pochodzących ze średniowiecznych greckich rękopisów, przedstawiających niebiańskie sympozjum.
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Castagnoli, Luca. „Philosophy“. Greece and Rome 60, Nr. 2 (16.09.2013): 341–58. http://dx.doi.org/10.1017/s001738351300017x.
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The interest in Presocratic philosophy, and the scholarly output on it, have been rising again in the last few years. I start this review with a sample of recent publications in the area. It is easy to expect that Daniel Graham's collection of The Texts of Early Greek Philosophy, in two volumes, will become a popular tool for the study of Presocratic philosophy (for some qualifications on this expectation see below). The sourcebook aims to present ‘the complete fragments and a generous selection of testimonies’ for the major early Greek philosophers. English translations (all by Graham himself) are set opposite to Greek and Latin texts (with slim textual notes identifying substantive textual variants), with succinct introductions for each philosopher, and brief commentaries and basic bibliographies following the texts. The Diels-Kranz (hereafter DK) collection is the starting point for this sourcebook, but Graham is quite selective in his shortlist of those who deserve a place in his sourcebook: out of ninety DK sections, he includes only nineteen philosophers (Thales, Anaximander, Anaximenes, Xenophanes, Heraclitus, Parmenides, Zeno of Elea, Anaxagoras, Empedocles, Diogenes of Apollonia, Melissus, Philolaus, Leucippus, Democritus, Protagoras, Gorgias, Antiphon, Prodicus, and Pythagoras, the last being relegated to an appendix) and two anonymous texts, the Anonymus Iamblichi and the Dissoi Logoi. Although the sourcebook includes some fragments and testimonies that did not appear in DK (e.g. the Strasbourg papyrus for Empedocles), and only a selection of the testimonies included there, the major difference in terms of the material included for the selected philosophers is the order in which fragments and testimonies are presented. The fragments are incorporated within the context of the broader testimonies containing them (and signalled in bold), rather than listed separately, as in DK; the numbering of fragments and testimonies does not correspond to DK, but the DK numbers are given in addition, and volume 2 includes a list of concordances (besides an index of sources, an index of other passages quoted by Graham in his end-of-chapter commentaries, and a short general index of names and topics). Graham's choice is definitely a healthy step forward from DK's largely artificial strategy of separating fragments and testimonies into two different sections; one might wonder whether the decision to signal in bold words, phrases, sentences, and sections that supposedly count as original fragments within the broader context in which they occur is still too heavily indebted to the DK model. For each author the texts are organized in four main sections: life, works, philosophy, and reception, with the philosophy section typically structured into thematic subsections. Of course the strengths and shortcomings of a monumental work such as Graham's can be fully appreciated only over time, once you use it repeatedly in your teaching and research. I have mentioned Graham's approach to the distinction between fragments and testimonies: some sustained methodological discussion, and explanation of the criteria guiding the distinction, would have been welcome. Unavoidably some readers will find Graham's shortlist of philosophers and selection of texts unsatisfactory and too narrow: some qualms about notable exclusions – such as Solon, Alcmaeon, Archytas, Pherecydes, the Orphics, and the Derveni author – have already been voiced (for example, by Jason Rheins in his review in Notre Dame Philosophical Reviews). As far as I could see, the translations are reliable, and the short introductions, commentaries, and bibliographies provide just enough information for readers to contextualize the authors and texts within the philosophical tradition (less so within the broader archaic Greek cultural and literary tradition), and appreciate some of the key exegetical and philosophical issues that they raise. Just enough, and this brings me to what I find to be the less convincing aspect of such an enterprise as Graham's. His collection will certainly be of some use as an accessible reference tool for advanced students and researchers, but its selectivity will prevent it from becoming a research tool in its own right, and standard editions of individual Presocratics will remain the first port of call (for example, the second edition of Coxon's The Fragments of Parmenides, reviewed below). At the same time, the breadth of the material that it contains, coupled with the relative thinness of the apparatus of introductions and commentaries, does not make The Texts of Early Greek Philosophy the kind of introductory sourcebook that could be used on its own in an introductory undergraduate course on ancient philosophy, or on the Presocratics. It is difficult to imagine lecturers of such courses prescribing to their students more than a small fraction of the material offered by Graham; and those students will still need to use standard introductions to Presocratic philosophy such as Kirk–Raven–Schofield, Barnes, McKirahan, or Warren to make real sense of the evidence presented by Graham, placing it within a unified narrative about the nature and development of early Greek philosophy. From this point of view, Graham's collection risks falling into no man's land from the point of view of its readership: it is neither a ground-breaking, research-shaping tool such as, for example, Long and Sedley's collection on The Hellenistic Philosophers has been for three decades now, nor an introductory textbook easily accessible (for both sheer bulk and price) to undergraduate students. That said, Graham's work still deserves a place in all university libraries and on the shelves of ancient philosophy scholars.
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Rumyantseva, Tatsiana G. „Hegel’s The Phenomenology of Spirit: Stylistic and Terminological Analysis“. Russian Journal of Philosophical Sciences 63, Nr. 10 (24.12.2020): 59–73. http://dx.doi.org/10.30727/0235-1188-2020-63-10-59-73.
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In 2020 the international philosophical community celebrates the 250th anniversary of the birth of G.W.F. Hegel. This anniversary provides an excellent opportunity to once again reconsider to the iconic works of the great German philosopher, among them, special attention should be paid to The Phenomenology of the Spirit, which is universally considered as one of the most famous works of world philosophical literature. Being the first of Hegel’s major works and, at the same time, the first and only part of the early version of his system of absolute idealism, this book, largely due to the efforts of the French Neo-Hegelians, acquired the status of one of the most famous philosophical works. Meanwhile, The Phenomenology of the Spirit is rightfully considered one of the most complex philosophical texts, which does not cease to attract attention, including due to the intricacies of its style. Being called by K. Marx “the true point of origin and the secret of the Hegelian philosophy,” this work, among other numerous “secrets” and “mysteries,” undoubtedly hides the mystery associated with the terminological and stylistic features of Hegel’s writing. Noting the serious difficulties encountered in reading The Phenomenology of the Spirit, the author of the article shows that Hegel wrote it, developing a new philosophical language, creating a range of linguistic innovations, also using Germanized Latin and Greek terms. Along with Spinoza’s Latin terminology, he borrowed some concepts from his compatriots (Wolf, Kant, Fichte and others), deliberately altering their meaning. The article also shows that, being an extremely complex (both in stylistic-linguistic and structural aspects) philosophical work, Hegel’s The Phenomenology of the Spirit had a huge impact on the development of intellectual culture of the 20th century, and not only due to its conceptions. Its language itself greatly contributed to the formation of special philosophical terminology and anticipated a number of significant changes in the structure and composition of philosophical texts.
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Пантелеев, Сергий. „«Crisis of Russian Byzantinism» and Translations of Greek Church Fathers in the Old Rus’“. Вопросы богословия, Nr. 1(3) (15.06.2020): 134–47. http://dx.doi.org/10.31802/2658-7491-2020-1-3-134-147.
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Протоиерей Георгий Флоровский, как известно, - истый эллинист, и христианский эллинизм есть для него мерило исторических и богословских процессов, протекавших в Церкви. Такой подход вызывает различную реакцию, но так или иначе, он лежит в основе восприятия древнерусского богословия отцом Георгием, изложение которого составляет первую главу «Путей русского богословия». В настоящей статье не дается оценка этого факта, автор обращает внимание на все ещё плохую изученность древнерусского богословия, в частности - бытовавших на Руси переводов греческих отцов Церкви. Только создание сводных каталогов памятников святоотеческой мысли, различных «реперториумов», которые содержали бы точные данные о святоотеческих текстах на славянском языке в их соотнесенности с греческой традицией, позволит не только критически взглянуть на многие идеи, изложенные отцом Георгием вычеркнуть, но и даст необходимую базу для объективного изложения древнерусского богословия. В этом направлении уже немало сделано, но ещё явно недостаточно. Вместе с тем подобная работа приводит в ряде случаев к очень неожиданным результатам, важным для реконструкции древнерусского богословия и изучения рукописной традиции (включая греческую) святоотеческих переводов. Archpriest G. Florovsky is known to have been a true «hellenist», and Christian hellenism was to him a measure of historical and theological processes in the Church. This approach elicits varied response, however it lies in the basis of the assessment given by Father Georgy to theology in the Old Rus’ and is presented in the first chapter of his «Ways of the Russian Theology». No evaluation to this fact is given in the article, while the author draws attention to the understudied condition of theological works in the Old Rus’, and specifically of the Old Russian translations of Greek Church Fathers. Only development of consolidated catalogues of patristic works (the various repertories, which contain accurate data about patristic texts in Church Slavonic and refer to the Greek tradition) would allow to critically observe many ideas expressed by Father Georgy in the first chapter of the «Ways…» and provide basis for objective expounding of the Old Russian theology. While some progress has been achieved in this area of research, objective reconstitution of the early medieval Russian theology is far from being complete.
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Raspopov, Evgenii, Tetiana Lishchuk-Torchynska und Yuliia Yemelianova. „Historical and philosophical meanings of the idea of immortality in early Christianity“. Sophia. Human and Religious Studies Bulletin 18, Nr. 2 (2021): 61–65. http://dx.doi.org/10.17721/sophia.2021.18.12.
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Immortalism in historical and philosophical manifestation is one of the central categories of philosophical anthropology, the relevance of with persists over the centuries. The study of various aspects of individual human immortality in scientific research goes beyond the classical philosophical paradigms and becomes the object of new scientific schools and areas of research, including cryonics, bioethics, gerontology, etc. Despite this fact, the historical and philosophical retrospection of this problem does not disappear from the range of discovery of new scientific interpretations and approaches to understanding the essence of the problem of immortality. The main focus of the study is on the ideological heritage of early Christianity. Christianity as a world religion has played a significant role in transformation of the collective and national consciousness of European peoples. The fundamental principles of the formation of immortological guidelines are closely connected with Christianity, in particular, with the idea of the immortality of the soul. Despite the absence of a clear dogma about the immortality of the soul in early Christianity, with was repeatedly emphasized in the works of such researches as K. Lamont, I. Sventsitskaya [based on a materialistic understanding of being), as well as Z. Kosidovski, M. Kublanov, A. Kuraev [based on the theological approach], the problem of the immortality of the soul in the process of the transformation of Christianity has become the main platform of the doctrine. Since the appearance of canonical gospel texts, as well as early apologetic works, the concept of the immortality of the soul is presented as an element brought from non-Christian ideas, in particular in the works of Arnobius, Tatian, Theophylact, Origen of Alexandria. The idea of the immortality of the soul has acquired a clear formulation in the depths of classical Greek philosophical thought, in particular, in Plato's numerous dialogues, the work of Aristotle, as well as in the work of the Neoplatonists. Despite the ideological opposition of Christianity to ancient philosophy, the cosmogony of with differed from Christian doctrine, the influence of ancient ideas about the immortality of the soul significantly iffluenced the foundations of the Christian worldview.
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Prus, Robert. „Engaging Love, Divinity, and Philosophy: Pragmatism, Personification, and Autoethnographic Motifs in the Humanist Poetics of Brunetto Latini, Dante Alighieri, and Giovanni Boccaccio“. Qualitative Sociology Review 10, Nr. 3 (31.07.2014): 6–46. http://dx.doi.org/10.18778/1733-8077.10.3.01.
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Although the works of three early Italian Renaissance poets, Brunetto Latini (1220-1294), Dante Alighieri (1265-1321), and Giovanni Boccaccio (1313-1375), may seem far removed from the social science ventures of the 21st century, these three Italian authors provide some exceptionally valuable materials for scholars interested in the study of human knowing and acting. As central participants in the 13th-14th century “humanist movement” (in which classical Greek and Latin scholarship were given priority in matters of intellectual development), Brunetto Latini, Dante Alighieri, and Giovanni Boccaccio helped sustain an analytic focus on human lived experience. Most of the materials addressed here are extensively fictionalized, but our interests are in the sociological insights that these authors achieve, both in their accounts of the characters and interchanges portrayed in their texts and in their modes of presentation as authors. Although lacking the more comprehensive aspects of Chicago-style symbolic interactionist (Mead 1934; Blumer 1969) theory and research, these early Renaissance texts are remarkably self-reflective in composition. Thus, these statements provide us with valuable insights into the life-worlds of (a) those of whom the authors speak, (b) those to whom the authors address their works, and (c) the authors themselves as people involved in generating aspects of popular culture through their poetic endeavors. More specifically, these writers enable us to appreciate aspects of pragmatist emphases on human knowing and acting through their attentiveness to people’s perspectives, speech, deliberation, action, and interaction. In addressing affective relationships, introducing generic standpoints, and considering morality as community matters, these materials offer contemporary scholars in the social sciences some particularly instructive transhistorical and transcultural comparative and conceptual reference points. Inspired by the remarkable contributions of the three 13th-14th century Italian poets and some 12th- 13th century French predecessors, the Epilogue direct specific attention to the ways in which authors might engage poetic productions as “producers” and “analysts” of fictionalized entertainment.
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Adil Khamees Alzahrani, Adil Khamees Alzahrani. „Critical Theory Based on the communicative function: Analytical study of contemporary experience“. journal of king abdulaziz university arts and humanities 26, Nr. 3 (11.03.2018): 271–95. http://dx.doi.org/10.4197/art.26-3.11.
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With the rapid development in communication technology nowadays, humanities disciplines have become closer and interconnected, which led to the flourishing of interdisciplinary fields. This paper attempts to survey the relationship between modern literary criticism and communication theories; it can be said that the progress that modern linguistics have witnessed in considering the poetic function among other communication functions has contributed to frame a literary theory based on the fundamental acts of communication. The works of Arab critic Mur?d Mabr?k could serve as a good example in this matter; he has been, in his hundred books and papers, interested in literary communication theory, which he thinks could be a comprehensive framework for the critics to analyse literary works, in regard to the texts, and in regard to their creators and readers. Mabr?k’s interest in this theory began in the early years of the current AD century, as he published several books and articles trying to draw a clear image of literary communication theory. He traces the roots of the theory in ancient Greek philosophy, classical Arabic criticism and rhetorics. He also follows the theory’s dimensions and concepts in other fields such as Anthropology, Sociology, and Information Science. Not only that, but Mabr?k suggests his own reading strategy of literary works, applying it on classical and modern poems, novels, and even commercial adds. It is the aim of this research to study Mabr?k’s project in order to understand the nature of the relationship between concepts of communication and modern critical theories.
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Zapkin, Phillip. „Femi Osofisan’s Evolving Global Consciousness in Four Adaptations“. Modern Drama 64, Nr. 4 (01.12.2021): 478–500. http://dx.doi.org/10.3138/md.64-4-1044.
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Femi Osofisan is one of contemporary theatre’s greatest adapters. His dramaturgy frequently intertwines European texts with Yoruba songs, dances, rituals, and other cultural elements to break down ostensible cultural barriers. This article interprets Osofisan’s career as a movement from domestic to international concerns, charting the evolution of his dramaturgical approach from his early to later works to demonstrate his expanding cosmopolitan and postcolonial engagements. I argue that four of his adaptations – Who’s Afraid of Solarin? (1978), Tegonni (1994), Wesoo, Hamlet! (2003), and Women of Owu (2004) – serve as an index of Osofisan’s artistic focus as it shifts from a concentration on Nigeria’s domestic problems to expressing a Nigerian perspective on global issues. The latter three plays rely on complex and dynamic intertextuality, reflecting a postmodern self-consciousness as Osofisan metatheatrically explores the processes of performance, theatre, and art through direct interplay between his own characters and those of his Greek or Shakespearean sources. This argument challenges accounts of Osofisan’s career that emphasize an exclusive interest in Nigeria’s domestic politics, arguing instead that his drama is involved in a longstanding project of intercultural adaptation as a means of addressing international political, economic, and security problems.
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Chase, Michael. „Damascius and al-Naẓẓām on the Atomic Leap“. Mnemosyne 72, Nr. 4 (21.06.2019): 585–620. http://dx.doi.org/10.1163/1568525x-12342530.
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AbstractLike Damascius’ ἅλµατα or leaps, al-Naẓẓām’s (died ca. 849 CE) doctrine of the leap (Arabic ṭafra) seems to be an attempt to respond to Zeno’s paradoxes of motion. After a survey of these paradoxes and Aristotle’s responses to them, I discuss some points of resemblance between the physical doctrines of Damascius and al-Naẓẓām. To explain them, I adopt Richard Sorabji’s suggestion of an historical influence by Damascius on al-Naẓẓām. After surveying objections to Sorabji’s thesis, I make use of new paleographical discoveries to suggest that after Justinian’s closure of the Platonic School of Athens, the last Neoplatonic philosophers may have taken the library of the School of Athens—including the ancestors of the core manuscripts of the Collection Philosophique—to the court of Ḫosrow I Anūšīrwān at Ctesiphon ca. 531 CE, where some texts that were the models of this Collection—which includes works by Damascius—may have been translated into Persian. This provides a new possible avenue by which al-Naẓẓām and other early Islamic theologians may have had access to some elements of late Greek philosophy even before the beginnings of the great translation movement sponsored by al-Maʿmūn (r. 813-833 CE).
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Kulik, Alexander. „The господь–господинъ Dichotomy and the Cyrillo-Methodian Linguo-Theological Innovation“. Slovene 9, Nr. 1 (2019): 25–54. http://dx.doi.org/10.31168/2305-6754.2019.8.1.2.
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This article investigates early Slavic exegesis and its influence on Slavic languages (and, more broadly, models for transferring Judeo-Christian thought onto the Slavic soil). The investigation is based on an example of a unique phenomenon related to the sacro-secular homonymy in the terminology defining the God of monotheistic religions. Out of all the languages of Christian civilization, only the languages belonging to Slavia Orthodoxa depart from this general pattern. The development of a dichotomy between the forms gospod’ (“lord”) and gospodin” (“master”) is connected with a particular translational exegesis unknown in other early ecclesiastical traditions. This therefore stands as a unique and, at any rate, independent Slavic innovation in the interpretation of the biblical text. This new Slavic dichotomy compensated for the ambiguous polysemy of the underlying Greek term, κύριος (kyrios), and restored a semantic distinction present in the original Biblical Hebrew text. This phenomenon represents one of the not yet completely elucidated and comprehended cases of independent Slavic exegetical thought, which at this early stage manifested itself not so much in the composition of biblical commentaries and theological works as in translational and editorial choices. It is also significant that certain processes in the allocation of meanings depending on the grammatical form, attested already in early Slavic biblical texts, are cognate with analogous processes in contemporary Slavic languages. Moreover, such semantic distinction between related and highly cognate forms has even enriched the modern Slavic languages connected to this tradition, thus creating means of artistic expression that remain impossible in most other languages of Christian civilization.
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Zibaev, Anton, und Valentina Zhukova. „Forms of Plague in Procopius of Caesarea (Procop. De bellis. IV.14) and Evagrius Scholasticus (Evagrius. Hist. ecc. IV.29): On the Development of Clinical Medicine in the Eastern Roman Empire in the Fourth Century“. Hypothekai 6 (2022): 158–86. http://dx.doi.org/10.32880/2587-7127-2022-6-6-158-186.
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The article discusses the forms of plague through the eyes of the contemporaries of the first pandemic known in historiography as "Justinian’s Plague". The Latin authors of the 6th-8th centuries did not provide detailed descriptions of the previously unknown disease and limited themselves to brief mentions of the pestilence outbreaks in various areas of the Mediterranean. Following the laws of the genre of chronicle narrative (chronicles), they could only state the fact of the spread of a major epidemic in the known world, refraining from emotional remarks. The Greek writings of the 6th century contain more detailed descriptions of the plague symptoms, which allows us to largely restore the course of the disease as it was seen by late antique physicians. Procopius of Caesarea and Evagrius Scholasticus’s reports are based on the description of external symptoms, followed by the identification of key terms that describe patients’ general condition. The first cycle of the pandemic (mid 6th century) was distinguished by early attempts to study the plague in the texts. They were accompanied by intricate and often contradictory speculations of contemporaries, with the subsequent identification of three forms of plague in the patients in Constantinople and the eastern provinces. 50 years later (in the third cycle), the Greek authors already distinguished five forms of the disease with a strict definition of the accompanying symptoms and the absence of panic, which had been noticeable in the previous period. The analysis of narrative sources allows us to conclude that late antique and early medieval authors did not know the pneumonic form of plague, in contrast to the Black Death era. For comparison, in the XIV century. Byzantine authors referred to the symptoms of the Black Death in similar terms, and used the same literary devices to describe the devastation of Constantinople and Greece. For the first time, the pulmonary form is singled out separately only in the 14th century: in the “Histories” of John Kantakuzen, in the letters of Demetrius Cydonis and Nicephorus Grigora. Thus, the conclusion is made about the gradual accumulation of general knowledge about the clinical picture of Justinian’s Plague among late antique physicians, whose works prominent representatives of Greek and Latin historiography of the 6th-8th centuries relied on.
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Wanner, Adrian. „A Forgotten Translingual Pioneer: Elizaveta Kul’man and her Self-Translated Poetry“. Polylinguality and Transcultural Practices 16, Nr. 4 (15.12.2019): 562–79. http://dx.doi.org/10.22363/2618-897x-2019-16-4-562-579.
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Elizaveta Borisovna Kul’man (1808-1825) is a unique figure in the history of Russian literature, or more precisely, the history of Russian, German, and Italian literature. A child prodigy with formidable linguistic gifts, Kul’man stands out both with her polyglot prowess and outsized literary productivity. At the time of her premature death at age seventeen, Kul’man left behind a vast unpublished oeuvre in multiple languages. The edition of her works published by the Imperial Russian Academy in 1833 contains a trilingual compendium of hundreds of parallel poems written in Russian, German, and Italian. The writing of poetic texts in three languages simultaneously makes Kul’man an early practitioner of what has been called “synchronous self-translation”. Not only are the poems linked horizontally as mutual translations of each other, they also pose as translations of a fictitious Greek source. Kul’man thus combines translation, self-translation, and pseudo-translation into a unified whole. This article discusses the genesis of Kul’man’s translingualism and explores her trilingual poetics in more detail by following the metamorphosis of one particular poem through its incarnations in Russian, German and Italian. It argues that Kul’man’s translingual creativity anticipates more recent developments in twentieth and twenty-first-century poetry produced by globally dispersed Russians.
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Avdykovych, Roksolana. „The Artistic Symbolism of the Chapel’s Lost Interior of the Greek-Catholic Theological Academy in Lviv“. Text and Image: Essential Problems in Art History, Nr. 2 (2019): 99–115. http://dx.doi.org/10.17721/2519-4801.2019.2.06.
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This paper looks at the artistic design of the chapel of the Greek Catholic Seminary in Lviv that was created after the earlier church was destructed in the military events of 1918. Articles in press written after the ceremony of the consecration, the records of greeting speeches of the church leaders who attended the ceremony, and the essays of art critics provide an important insight into the iconographical programme of the chapel and its functioning as the scared space. Rare photographs of iconostasis and photo-fixations of different stages of the interior decoration supplement the narrative sources. Fragments of the iconostasis are stored in the funds of the National Museum in Lviv. These are the works of Petro Kholodnyi the Elder that managed to survive through the destruction of ‘risky’ artworks of 1952. The wall paintings were bleached during the Soviet period, and currently, they cannot be seen, which complicates the research. In this essay, I seek to reveal the initial intentions of the chapel’s patrons and to highlight how the restored interior serves their educational and ideological purposes. I shall discuss the use of symbols of early Christian or Ukrainian origin through the methodological lenses of Yu. Lotman’s theory on construction of interior spaces, semiospheres and their boundaries, A. Lidov’s concept of hierotopy. I shall address the use of particular symbols and signs and their role and provide explanatory texts from the Bible in order to trace their origin. Particular attention shall be paid to the patron’s understanding and articulation of the main purposes of sacral art and to the impact their understanding might have had on the artistic style. Thus, I shall focus on the use of the elements of Byzantine style in decoration of the chapel, for this style was of primary importance for church leaders and artists involved.
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Zhurba, O. I., und T. F. Lytvynova. „Antiquity as an ideal and a factor in the formation of the intellectual landscape of Ukraine in the second half of the XVIII – early ХІХ centuries“. Studies in history and philosophy of science and technology 32, Nr. 2 (10.01.2024): 27–34. http://dx.doi.org/10.15421/272319.
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The role and place of ancient intellectual heritage (fiction, mythology, historical works, political and philosophical treatises) in the formation of the intellectual landscape of Ukraine during the late Enlightenment are presented and analyzed. The purpose of the work was to find out the methods of assimilation and instrumentalization of the culture of Antiquity in the Ukrainian intellectual environment. The research methodology is based on intellectual history approaches aimed at identifying the mechanisms of formation and structures of the intellectual landscape of certain cultural areas. The presentation of the main material is aimed at the representation of the process of reception of the texts of the Antiquity era in the spiritual-cultural and social-political space of Left Bank Ukraine. Algorithms for assimilation of the ancient heritage have been identified: studying in domestic and foreign institutions, forming one’s own libraries, getting acquainted with the texts of ancient authors in the original and through the work of European educators. The personnel potential of Ukrainian translators of ancient Greek and ancient Roman works was determined, the repertoire of translations of ancient authors and their thematic priorities were clarified. It is emphasized that the appeal to Antiquity was determined both by the pan-European cultural discourse of the Age of Enlightenment and by the peculiarities of the regional social and socio-economic situation. Representatives of the Ukrainian intellectual elite used the plots, images, and styles of Antiquity as a tool for developing and justifying strategies and tactics for the protection of national interests in the process of integration into imperial structures. Conclusion. Ancient heritage in the second half of the XVIII – at the beginning of the ХІХ century became an important cultural resource in the formation of the intellectual landscape of Left Bank Ukraine. This was due to the prevailing cultural discourse of the Enlightenment, the available personnel potential, and the social and aesthetic demand of the ancient heritage. Her patriotic pathos was actively used to defend the special status of the Motherland as part of the empire, to create a national elite socio-cultural space. Classical heritage has become an effective means of status positioning and an instrument of career strategies of the educated classes. Crisis of the Enlightenment Paradigm at the Edge of the XVIII–XIX centuries created the conditions for rethinking Antiquity in the categories of modern times («Aeneid» by I. Kotlyarevskyi). Its use as an important factor in the intellectual landscape ended at the time of the birth of the modern Ukrainian ethnic project.
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Sokolov, Sergei Vasilievich. „«Orthodox Greek Emperors have had this many times»: Byzantine Example in legislative acts, panegyric and historical-political writings in Russia, late 17th – first quarter of the 18th century“. Studia Slavica et Balcanica Petropolitana 31, Nr. 1 (2022): 133–49. http://dx.doi.org/10.21638/spbu19.2022.108.
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The article examines the use of examples from Byzantine history to explain current and historical events in Russia at the end of the 17th – first quarter of the 18th century. The usage of historical examples to clarify the meaning of events is one of the most common explanatory strategies. The source base of the research is mainly composed of panegyric literature, legislative acts, preparatory legislative documents, works of a historical and political nature. The history of Byzantium was well known in Russia at the end of the 17th century, however, the frequency of examples from Byzantine history was much inferior to the biblical and ancient ones. The article shows that in the studied chronological period, Byzantium was known to Russian authors mainly under the name «Greek Tsardom», the history of which dates back to the era of Emperor Constantine the Great. The name of this emperor and other emperors of early Byzantium (late Rome) were often mentioned as an example in the texts of the late 17th – first quarter of the 18th century. The article analyzes the use of facts from Byzantine history to clarify legislative acts, build historical analogies for Russian tsars, primarily Peter I. The role of the Byzantine example in the situation of Peter’s acceptance of the imperial title is also shown, as well as the application of the fall of Byzantium as political notation.
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Orlitskiy, Yuri B. „“In original poetic meter”: “Ethnographic” searches and finds of Russian translation verse of the Silver Age and their interpretations on the pages of periodical press“. Philological Sciences. Scientific Essays of Higher Education 1, Nr. 2 (März 2024): 46–57. http://dx.doi.org/10.20339/phs.2.1-24.046.
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The article presents a wide range of phenomena of national rhythmic culture that appeared on the pages of periodicals (newspapers, magazines, almanacs) of the early twentieth century, primarily in the translation of foreign language poetic texts, for most of which there are still no adequate analogues in Russian versification. However, thanks to the persistent desire of the authors of that time, such analogues are either found among related phenomena or are reinvented. Moreover, this happens in publications of a wide variety of types: from the elite St. Petersburg “Vesi” to the mass “Samara Mustard Man”. Quite in keeping with the spirit of the times, the emerging free verse turns out to be an analogue of the complex ancient Greek logaedas, ancient Egyptian and Akkadian cult poetry, and European and American free verse itself. And to convey traditional Japanese poetry, Balmont uses syllabic-tonic metric, to depict the Persian stanza Vyach. Ivanov turns to its imitation, and S. Sviridenko develops his own version of alliterative verse, designed to convey the general structure of the ancient Germanic versification. It is especially important that Russian poets and theorists place on the pages of periodicals not only works created according to models from different cultures, but also theoretical discussions and explanations designed to help the mass reader understand the original rhythmic innovations, which ultimately contributed to expanding the capabilities of Russian verse.
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BELINSKA, Lyudmyla. „SEMIOSPHERE OF CULTURE OF GENTRY’S ENVIRONMENT AND ITS DYNAMICS IN THE EARLY XX CENTURY“. Bulletin of the Lviv University. Series of Arts Studies 280, Nr. 20 (2019): 29–35. http://dx.doi.org/10.30970/vas.20.2019.10636.
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This article is about the semiosphere of culture, which was determined by the famous cultural scholar and philosopher Yuriy Lotman. In his works he developed the concept of the semiosphere of culture, conditions of transformation and dynamics of its semiotic borders. Semiosphere of culture is inherent among different team groups, classes, fractions (gentry is included), which at the turn of the XIX - early XX century experienced a number of changes and transformations. During this period the membrane of gentry’s culture was flexible and sensitive: it interacted and affected the formation of ethos of the bourgeoisie’s and the intelligentsia’s culture, changing its semiotic borders. The main functions of the semiotic border (to separate, to guard and to preserve) have been weakened, because the growing ossification and the hardiness in the new modern circumstances would have doomed the gentry’s culture to destruction. In return, the function was to detach, to detect similar and non-similar features, to create new ideas, texts and languages with the other team groups that are close in the footsteps and values. Gentry’s environment due to the process of urbanization and modernization dropped out from the “closed-system” centuries, has become more elastic to the other layers of society, in particular, to the wealthy bourgeoisie in the Western Europe. In Galicia, the gentry of Russian origin were transformed into the Greek Catholic clergy, which brought up a nationally conscious secular Ukrainian intelligentsia during the following generations. Because of the social transformations of the late XIX – early XX centuries, gentry disappeared, its titles and privileges were officially abolished, but the basic factors of its ethos became a part of the semiosphere of the burghers, clergy and intellectuals. Since culture develops with a certain inertial margin of strength, Ukrainian intelligentsia for a long time during the twentieth century enjoyed a cultural capital and a sense of duty, responsibility and self-sacrifice, taught by its predecessors. The revision of the attitude to the Ukrainian gentry as spiritual elite in Ukraine means a change in the national historiography and paradigm of cultural memory.