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Статті в журналах з теми "Metamorphosis – Mythology – Poetry"
Vasylenko, Vadym. "THE POETRY BY MYKHAILO OREST: IDEAS AND FIGURATIVE STRUCTURE." Слово і Час, no. 2 (April 30, 2024): 51–69. http://dx.doi.org/10.33608/0236-1477.2024.02.51-69.
Повний текст джерелаΦερεντίνου, Βικτώρια. "ΒΙΚΤΩΡΙΑ ΦΕΡΕΝΤΙΝΟΥ, Τα συγκοινωνούντα δοχεία μιας υβριδικής ποιητικής: Ο μύθος ως διακαλλιτεχνική και διαπολιτισμική ώσμωση στο έργο του Νίκου Εγγονόπουλου". Σύγκριση 31 (28 грудня 2022): 28–41. http://dx.doi.org/10.12681/comparison.31272.
Повний текст джерелаPopović-Bodroža, Ana. "Constructing of the narcissistic artistic character in the autobiography of Salvador Dali: Salvador Dali with an insight into the painting metamorphosis of narcissus, and the Dali museum/bequests." Kultura, no. 170-171 (2021): 167–78. http://dx.doi.org/10.5937/kultura2171167p.
Повний текст джерелаFürst, Isidora. "Themis and Dike – Justice in Greek Myth and Tradition." Vesnik pravne istorije 2, no. 1 (December 18, 2021): 9–39. http://dx.doi.org/10.51204/hlh_21101a.
Повний текст джерелаNeira, Julio. "Los mitos en la poesía de Caballero Bonald." Signa: Revista de la Asociación Española de Semiótica 28 (June 28, 2019): 1181. http://dx.doi.org/10.5944/signa.vol28.2019.25115.
Повний текст джерелаRushton, Emily. "Meta/morphosis." Book 2.0 13, no. 2 (December 1, 2023): 157–65. http://dx.doi.org/10.1386/btwo_00090_7.
Повний текст джерелаBorovskaya, A. A. "THE NATIVE CITY HISTORY AS A MACRO PLOT OF B. SHAKHOVSKY’S CYCLE OF “POEMS ABOUT ASTRAKHAN”." Izvestiya of the Samara Science Centre of the Russian Academy of Sciences. Social, Humanitarian, Medicobiological Sciences 25, no. 92 (2023): 72–78. http://dx.doi.org/10.37313/2413-9645-2023-25-92-72-78.
Повний текст джерелаStundžienė, Bronė. "Lithuanian Cultural Landscape in Folklore from the Perspective of Values." Vilnius University Open Series, no. 5 (December 4, 2020): 81–101. http://dx.doi.org/10.15388/vllp.2020.5.
Повний текст джерела"Folklore and Mythological Symbolism of Lunar Images in the Poetry of Vasyl Holoborodko." Journal of V. N. Karazin Kharkiv National University, Series "Philology", no. 83 (2019). http://dx.doi.org/10.26565/2227-1864-2019-83-17.
Повний текст джерелаGoodall, Jane. "Looking Glass Worlds: The Queen and the Mirror." M/C Journal 19, no. 4 (August 31, 2016). http://dx.doi.org/10.5204/mcj.1141.
Повний текст джерелаДисертації з теми "Metamorphosis – Mythology – Poetry"
Tronchet, Gilles. "La métamorphose à l'oeuvre recherches sur la poétique d'Ovide dans les "Métamorphoses /." Louvain ; Paris : Peeters, 1998. http://catalogue.bnf.fr/ark:/12148/cb36709145t.
Повний текст джерелаAraujo-Rousset, Anthony de. "Figures françaises de Dante : un mythe romantique." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE3008.
Повний текст джерелаThis work builds a transcendental dantology based on a leibnizian paradigm of a perennial philosophy. Dante's name and work get on gradually in the life of spirit and French culture, after the astonishment of the Revolution, with the birth, the apogee, the decline and the transformed sequels of Romanticism. One love submitted to the rule of divisibility in direction of some fragments of the Divine Comedy turns into a first dantology. Archetypal figures coming from heterogeneous domains provide a conceptual and poetical framework at this double-crossed spiral: the reading of Dante's texts enlightened by present-day criticism; and the understanding of the divergent morphologies of the various moments of Romanticism. Dante appears as a thinker of history, political stakes, Christianism even in his internal and external limits, initiatory fact, sexual difference in which A POET BECOMES TRANSHUMAN THANKS TO BEATRICE'S LOVE AND VIRGIL'S GUIDING. Chateaubriand, Balzac, Nerval and Hugo are the paragons of a reading going to a free use, inaccurate but highly creative. Fauriel, Ozanam and Aroux represent the quest of a reasoned criticism of the philosophical and theological dantean doctrine. Dante and his work got included in the heart of thousands occasions of unrest of a nineteenth century that reconfigure France and Europe. The persistence of the hope of a traveller attempting to see once more the stars and contemplate the Trinity influence the reminiscences of progressivism in many aspects. The brazen figure of an acrimonious and revengeful poet goes with disenchanted minds. The one that becomes a companion of the other gods after struggling with an ennobling and killing Lady inspire the mystics and those who look for a new spirituality. The faith apologist, once he has got back into the bosom of the Church thanks to the conversion of his love, warms up the Catholics. The man who divides into two the powers as the suns of Rome turns to a favoured speaker after the Empire. We don't look for an exhaustive, thematical, notional, chronological or nominal list. But, through examples as paradigms, it's shown how that union between knowledge and creative use builds, in less than a century, some figures of Dante that echo with the concerns and hopes, expectations and anguishes, of Romanticism. In this way Dante and his "Sacred Poem" aren't reductive to citations occasions. They become a myth at the heart of the relation between religious mystic and initiation thanks to the Eternal-Feminine, commitment in history and cult of Beauty, craving for a world-wide regenerative burst and being aware of the tragic scission between Ideal and Real, myth of the Tomb and promise of spiritual elevation. Among the various possibilities, WE DEFEND A DANTE DEVOTED TO THE INITIATORY CULT OF THE SEPULCHRE AND THE "LADIES WHO GOT THE INTELLECT OF LOVE." He belongs to a broadened, dilated Catholicism - the transcendental Catholicism by Maistre, that takes on his Arcanum esotericism based on the polysemy of the texts and the freedom granted by Dante to the commentary. The author of the Divine Comedy takes place in a more and more gloomy, antimodernist, Romanticism; BOTH THE ANAMNESIS POWER OF AN ABOLISHED GREATNESS AND THE PROPHET FOR WORLD IN GERMINATION that picks his themes up again: questions of laicity, popular language in front of the gods 'one, aspiration at the Ideal and at the link between visible and invisible, metaphysical power of the Lady. Our Dante is the one who has to take care of "the other path", the catabasis before the anabases; and who has to show up the highest devotion toward the shadows. Then, this Dante and this Romanticism don't journey to the "deep randomly": here they find, in particular thanks to the power of Speech, the promise of the Spirit
De, Araujo Rousset Anthony. "Figures françaises de Dante : un mythe romantique." Thesis, 2018. http://www.theses.fr/2018LYSE3008/document.
Повний текст джерелаThis work builds a transcendental dantology based on a leibnizian paradigm of a perennial philosophy. Dante's name and work get on gradually in the life of spirit and French culture, after the astonishment of the Revolution, with the birth, the apogee, the decline and the transformed sequels of Romanticism. One love submitted to the rule of divisibility in direction of some fragments of the Divine Comedy turns into a first dantology. Archetypal figures coming from heterogeneous domains provide a conceptual and poetical framework at this double-crossed spiral: the reading of Dante's texts enlightened by present-day criticism; and the understanding of the divergent morphologies of the various moments of Romanticism. Dante appears as a thinker of history, political stakes, Christianism even in his internal and external limits, initiatory fact, sexual difference in which A POET BECOMES TRANSHUMAN THANKS TO BEATRICE'S LOVE AND VIRGIL'S GUIDING. Chateaubriand, Balzac, Nerval and Hugo are the paragons of a reading going to a free use, inaccurate but highly creative. Fauriel, Ozanam and Aroux represent the quest of a reasoned criticism of the philosophical and theological dantean doctrine. Dante and his work got included in the heart of thousands occasions of unrest of a nineteenth century that reconfigure France and Europe. The persistence of the hope of a traveller attempting to see once more the stars and contemplate the Trinity influence the reminiscences of progressivism in many aspects. The brazen figure of an acrimonious and revengeful poet goes with disenchanted minds. The one that becomes a companion of the other gods after struggling with an ennobling and killing Lady inspire the mystics and those who look for a new spirituality. The faith apologist, once he has got back into the bosom of the Church thanks to the conversion of his love, warms up the Catholics. The man who divides into two the powers as the suns of Rome turns to a favoured speaker after the Empire. We don't look for an exhaustive, thematical, notional, chronological or nominal list. But, through examples as paradigms, it's shown how that union between knowledge and creative use builds, in less than a century, some figures of Dante that echo with the concerns and hopes, expectations and anguishes, of Romanticism. In this way Dante and his "Sacred Poem" aren't reductive to citations occasions. They become a myth at the heart of the relation between religious mystic and initiation thanks to the Eternal-Feminine, commitment in history and cult of Beauty, craving for a world-wide regenerative burst and being aware of the tragic scission between Ideal and Real, myth of the Tomb and promise of spiritual elevation. Among the various possibilities, WE DEFEND A DANTE DEVOTED TO THE INITIATORY CULT OF THE SEPULCHRE AND THE "LADIES WHO GOT THE INTELLECT OF LOVE." He belongs to a broadened, dilated Catholicism - the transcendental Catholicism by Maistre, that takes on his Arcanum esotericism based on the polysemy of the texts and the freedom granted by Dante to the commentary. The author of the Divine Comedy takes place in a more and more gloomy, antimodernist, Romanticism; BOTH THE ANAMNESIS POWER OF AN ABOLISHED GREATNESS AND THE PROPHET FOR WORLD IN GERMINATION that picks his themes up again: questions of laicity, popular language in front of the gods 'one, aspiration at the Ideal and at the link between visible and invisible, metaphysical power of the Lady. Our Dante is the one who has to take care of "the other path", the catabasis before the anabases; and who has to show up the highest devotion toward the shadows. Then, this Dante and this Romanticism don't journey to the "deep randomly": here they find, in particular thanks to the power of Speech, the promise of the Spirit
Книги з теми "Metamorphosis – Mythology – Poetry"
Hofmann, Michael, 1957 Aug. 25- and Lasdun James, eds. After Ovid: New metamorphoses. London: Faber and Faber, 1994.
Знайти повний текст джерелаHofmann, Michael, 1957 Aug. 25- and Lasdun James, eds. After Ovid: New metamorphoses. New York: Farrar, Straus, and Giroux, 1995.
Знайти повний текст джерелаMetamorphoses: Poetry and translation. Manchester: Carcanet, 2003.
Знайти повний текст джерелаMichael, Hofmann, and James Lasdun. After Ovid: New metamorphoses. New York: Noonday Press ; Farrar, Straus, and Giroux, 1996.
Знайти повний текст джерелаOvid. The metamorphoses. New York: New American Library, 2009.
Знайти повний текст джерелаOvid. Metamorphoses V-VIII. Warminster, Wiltshire: Aris & Phillips, 1992.
Знайти повний текст джерелаOvid. Metamorphoses I-IV. Warminster, Wiltshire: Aris & Phillips, 1985.
Знайти повний текст джерелаOvid. The essential Metamorphoses. Indianapolis, IN: Hackett Pub. Co., 2011.
Знайти повний текст джерелаillustrator, Bachinski Walter, Butler Janis, Goodman Jon printer, Garth, Samuel, Sir, 1661-1719, translator, Shanty Bay Press, and Press Collection (Library of Congress), eds. Stories from the metamorphoses. Shanty Bay, ON: Shanty Bay Press, 2013.
Знайти повний текст джерелаOvid. The metamorphoses of Ovid. [Lawrence, KS?]: Digireads.com, 2009.
Знайти повний текст джерелаЧастини книг з теми "Metamorphosis – Mythology – Poetry"
Hardie, Philip. "The Metamorphoses of Sin." In Metamorphic Readings, 183–98. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198864066.003.0010.
Повний текст джерелаFarrell, Joseph. "Ovid and Mythography." In The Oxford Handbook of Greek and Roman Mythography, 261—C19.P83. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190648312.013.20.
Повний текст джерелаFahey, Diane. "Working with Greek Mythology: A Journey through Images." In Feminist Poetics of Sacredtne, 221–42. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195144680.003.0012.
Повний текст джерелаHejduk, Julia Dyson. "Ovid." In The God of Rome, 212–90. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190607739.003.0006.
Повний текст джерелаKeith, Alison. "Labor and pestis in Ovid’s Metamorphoses." In Philosophy in Ovid, Ovid as Philosopher, 184–206. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197610336.003.0010.
Повний текст джерелаSolomon, Jon. "Mythography and the Reception of Classical Mythology in the Renaissance, 1340–1600." In The Oxford Handbook of Greek and Roman Mythography, 579—C40.P78. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190648312.013.41.
Повний текст джерела