Suchergebnisse

Intersemiotic translation constitutes a field of research and application including those of different modes of expression and substance transmis-sion from one text to another. According to Torop (2000) different types of texts such as films, and comics function as signification systems submitted into different translation processes either intra- or extratextual (intralin-guistic or intersemiotic as referred by Jakobson [1959]) to serve a different kind of media communication. It is well known that the textual nature of film is ascertained by specific elements such as sound, episodes, montage including color which as a medium ("color means" as stated by Kress & van Leuween [2002]) plays a very important role in the transfer of meaning ventured by film makers. In this paper I will attempt to designate the role of color as a mode of new signification through the application of colorization in two classic Greek black and white films. I will examine the films "And let the wife fear her husband" («Η δε γυνή να φοβήται τον άνδρα») and "A mess" («Της κακομοίρας») both classified in the classic Greek cinema period (1940–1970) and very popular with the Greek public. Film colorization was a widespread technique in the '80s in the United States and lately in Greece, not always well received due to film forgery reasons, as maintained by fans. In this paper I will try to explain how film colorization works as intersemi-otic translation and what is the new meaning acquired for the public by this procedure in the two films examined in the corpus.

The article examines the early stage of development of the classic Greek theater and its tragic basis in close correlation with the ancient culture's specific features and the ancient Greeks' worldview. The two best-known interpretations of antiquity elaborated by F. Nietzsche and O. Spengler are emphasized here particularly. While analyzing the roots of tragedy, the author pays special attention to its close relation with rituals and sacrifices. In the context of the subjectness problem, the article raises the question of a specific status of the Greek theater's spectator, who can be reasonably called an active participant of the spectacle, representing a subject.

The increasing impact of English upon Spanish pervades not only its lexicon, but also its morphology. The goal of the article is to see if the revival of several affixes in Spanish is likely due to English influence. These affixes, available in the classic languages, have mainly come down to us through Latin, even though some of them are Greek in origin. This article focuses on the revival of several of these classic affixes that are highly productive in Present-Day Spanish. The data have been retrieved from a corpus containing twenty-first-century written texts in European Spanish and have been compared to information from other corpora and several lexicographic works both in English and Spanish. The resources that are mentioned enable the chronological order of the recording of the items to be traced. This timeline will help to establish the influence of the English lexical units in the coinage of their Spanish counterparts.

AbstractThis study focuses on the way people of Greek Orthodox origin, who have been converted to Islam, are self-presented via the media and the internet. The main goal is to study the reasons of their conversion, their social and religious background and the reaction of their family after their conversion. The research material is consisted of newspaper articles, television programs and internet sources. In that material people account of their conversion stories and try to present their new religious identity to the public. The method that is going to be applied is the classic thematic analysis of discourse.

Classical philosophy adopts the standpoint of males in the Greek polis. The consequent adumbration of the standpoint of women and noncitizen men in the oikos, the household, has implications for feminist philosophy. Two systems of action are differentiated: the domestic economy protected by the goddess Hestia, and the political economy protected by Hermes. Shifting one's standpoint to include both the oikos and the polis offers an alternative to gender as the defining issue in feminist theory.

Cyprus is a divided island. Despite the lack of a comprehensive peace agreement reunifying the country, in 2004 trade commenced across the Green Line that separates the Greek and Turkish Cypriot communities. The volume of trade has grown steadily since, but has it reached its full potential? First, a gravity equation is estimated by using an 'out-of-sample' estimation strategy to predict potential trade for the period from 2004 to 2009. We observe a sizable gap between potential and actual volumes of trade. We then attempt to account for this gap by analyzing economic, legal, and social-psychological barriers that can explain this difference. It is found that (1) actual trade has only reached around 10% of its potential, with (2) legal constraints accounting for 35% of the missing trade, (3) extra transportation costs for about 5%, and (4) unmeasurable and social-psychological barriers for a significant amount of between 48% and 60%, depending on the year. The findings suggest that attention must be paid to the objective barriers to trade as well as the subjective interpersonal and intercommunal perceptions that can affect trade and ultimately, peaceful resolution of the conflict. These findings have implications for other conflicts in which divided communities with the potential for trading across a shared border seek to maximize the joint economic and political gains of emerging interdependence.

The paper scrutinizes a classic passage from Heidegger, in which he argues that Weltanschauung is predominantly a Modern concept and that there was nothing similar in Antiquity. Using a comparative method, I try to demonstrate that it is possible to reconstruct a kind of genealogy of the concept of worldview and to show clues as to its phenomena in Hellenic culture and philosophy and in Early Modern thought. Being not just a linguistic phenomenon, worldview could be analyzed as a metaconcept, articulated in non-Modern contexts and recognized as a "worldview" in terms of Modern philosophy. Considering the ancient Greek notion of αἵρεσις, I show its principle aspects in the sense of "philosophical school". I hold that it is possible to parallel it with the term Weltanschauung, coined in the German philosophical tradition and possessing its own epistemological features. To prove my argument, I refer to the ideas of Ancient Greek and Hellenic thinkers as well as the most eminent supporters and critics of the concept of Weltanschauung in Modern (primarily German) philosophies. In Conclusions I summarize the main traits I consider commensurate with those of αἵρεσις, which are: 1. Emergence in "turning points" of pivotal historical periods; 2. Articulation of the idea of wholeness and coherence of the Universe (the World); 3. One's free-will choice to support a concrete doctrine or point of view to the Universe in connection with its comprehension and one's moral principles.

The need to negotiate and resolve ethno-nationalistic aspirations on the part of dependent and subject communities of faith-believers is a complex issue. The Ottoman Empire formed a classic case in this context. This article is a historical-political reflection on a small group of Christians within the broader Arab and 'Greek' Christian milieu that once formed the backbone of the earlier Byzantine and later Ottoman empires. The native Arab Orthodox of Palestine in the twilight years of the Ottoman Empire found themselves in a struggle between their religious affiliations with Mediterranean Greek Orthodoxy and Western Christendom as opposed to the then ascendant star of nationalist pan-Arabism in the Middle East. The supersession of the Ottoman Empire by the British colonial Mandatory system in Palestine and the loss of imperial Russian support for the Arab Orthodox in the Holy Land naturally meant that they relied more on social and political cooperation with their fellow Palestinian Muslims. This was to counter the dominance extended by the ethnic Greek ecclesiastical hierarchy in the Holy Land over the historically Arab Orthodox Patriarchate of Jerusalem with support from elements within the Greek Republic and the British Mandatory authorities.

The Influence of Ancient Greek Culture on Macedonian Literature of the 19th CenturyIn Macedonia under the Ottoman rule during the nineteenth century, the Macedonian people-the nation is subject to political pressure and the cultural influence of Turkey and other countries. Under the influence of propaganda leading by Athens and education politics in the area of contemporary Republic of Macedonia, some Macedonian militant intellectuals embraced, at the same time, were influenced by romanticism and the Old-Greek culture, which strongly affect their literary works. In this context, two authors are viewed as the most significant-Jordan Hadji Murad Konstantinov Džinot and Grigor Prlichev. Džinot is the author of dramatized dialogue inspired by the classic Greek mythology, at the school, where he is a teacher. On the pages of the press he announces the publication of its ancient-themed dramas, however, for unknown reasons, none of them does not appear in print. Prlichev well knew the Old-Greek and is an admirer of the works of Homer. Influenced by the poetry of Homer writes in an epic poem in the archaized Greek. Wpływ starogreckiej kultury na literaturę macedońską w XIX wiekuW ramach imperium osmańskiego, którego częścią jest Macedonia w ciągu XIX wieku, macedoński lud-naród podlega politycznej presji i wpływom kulturowym ze strony Turcji i innych państw. Pod wpływem propagandy, którą prowadzą Ateny i która wyraża się m.in. w zakładaniu swoich szkół w Macedonii, niektórzy macedońscy intelektualiści, ogarnięci w tym samym czasie wpływami romantyzmu poznają kulturę starogrecką, co silnie wpłynie na ich twórczość literacką. W tym kontekście wybijają się dwie najbardziej znaczące postaci – Jordan Hadži Konstantinov-Džinot i Grigor Prličev. Džinot jest autorem dramatyzowanych dialogów inspirowanych klasyczną, starogrecką mitologią, wystawianych w szkole, w której sam jest nauczycielem. Na łamach prasy zapowiada publikację swoich dramatów o tematyce antycznej, jednak z niewiadomych przyczyn żaden z nich nie pojawia się w druku. Prličev dobrze zna starogrecki i jest znawcą twórczości Homera. Pod wpływem poezji Homera pisze w archaizowanym języku greckim poemat epicki zatytułowany 'Ο 'Aρματωλός (w macedońskim przekładzie Сердарот albo Мартолозот), który przynosi mu zwycięstwo w konkursie poetyckim w Atenach w 1860 roku. Jego drugie dzieło epickie zatytułowane Σκενδέρμπεης jest napisane także w duchu poezji Homera, głównie jeśli chodzi o styl (epitety i porównania) i kompozycję (opracowanie typowych dla eposu motywów tematycznych). Obydwaj są także tłumaczami, Džinot zapowiada w prasie przekład Antygony Sofoklesa, o losach przekładu nic nam nie wiadomo, a Prličev dokonuje poetyckiego przekładu Iliady Homera na wymyślony przez siebie język, który jest w istocie mieszanką języków słowiańskich, a sam autor nazywa go "ogólnosłowiańskim". Влијанието на старогрчката култура врз македонската литература во XIX–иот векВо рамките на Турската Империја од која Македонија е дел во текот на 19-иот, македонскиот народ е изложен на политичка пресија и културното влијание и на Турција и на некои соседни држави. Под влијание на пропагандата на владата во Атина која отвора свои школи во Македонија, а во исто време и зафатени од бранот на романтизам, некои македонски интелектуалци се запознаваат со старогрчката култура што ќе остави силен печат врз нивното литературно творештво. Во тој поглед се издвојуваат две најзначајни имиња – Јордан Хаџи Константинов Џинот и Григор Прличев.Џинот се јавува со драмски дијалози инспирирани од класичната старогрчка митологија кои се изведуваат на приредбите во школите во кои тој е учител, а во печатот најавува објавување на свои драми со античка тематика кои, од непознати причини, не се појавиле.Прличев е добро образован во старогрчкиот јазик и особено добар познавач на Хомер. Под влијание на хомерската поезија, тој пишува на еден архаизиран грчки јазик епска поема под наслов 'Ο 'Aρματωλός (во македонски превод Серадот или Мартолозот) и со неа победува на поетскиот конкурс во Атина 1860 година.Второто негово епско дело под наслов Σκενδέρμπεης исто така е напишано во духот на хомерската поезија и тоа се гледа главно во областа на стилот (епитети и споредби) и во композицијата (обработка на типични епски теми). На преведувачки план, Џинот најавува во печатот превод на трагедијата Антигона од Софокле, дело чија судбина исто така не ни е позната, а Прличев пишува препев на Хомеровата Илијада на еден посебен јазик кој претставува смеса од словенските јазици, а самиот автор го нарекува "општословенски".

Концепт рассматривается как факт культуры и формирует систему знаний человека о мире, он позволяет нам конкретизировать наиболее характерные признаки изучаемой нами культуры. Цель данной статьи - выявление значимости лингвокультурного концепта «жизнелюбие» для понимания индивидуальной картины мира автора. Задача исследования состоит в том, чтобы описать и проанализировать лингвистические средства, которые наполняют один из характерных для греческой культуры концептов, на основе художественного текста, так как художественный текст предлагает авторские интерпретации ключевых понятий, составляющих национальную картину мира. Актуальность данного исследования определяется необходимостью выявить значимость лингвистических и этноспецифических особенностей в изучении поведенческих характеристик народа и греческого менталитета в ходе анализа языковых единиц и сопутствующих культурологических факторов, наполняющих концепт «жизнелюбие» в индивидуальной авторской картине мира. В статье рассматриваются примеры и из художественного текста «Грек Зорба» греческого классика Никоса Казандзакиса, анализируются языковые средства выражения указанного концепта. Содержание данного текста насыщено культурными, историческими и географическими понятиями и характеристиками, что позволило нам взять его за основу исследования культуры и менталитета Греции. В процессе изучения материала, а именно греческого художественного текста, мы применили методы эмпирического и теоретического исследования. Также использовались компонентный и контекстуальный методы изучения. В данном исследовании отмечается влияние концепта на языковую личность, так как языковая личность является собирательным образом представителя определенных культурно-языковых ценностей. Специфика языковой картины мира и идиолекта характеризует языковую личность автора.
The concept is considered as a fact of culture and forms a system of human knowledge about the world, it allows us to reveal the most characteristic features of the Greek culture we are studying. The aim of this article is to identify the significance of the linguistic-cultural concept «Love of life» to understand the writer's individual picture of the world. The objective of the study is to characterize the linguistic means that form one of the basic concepts of the Greek worldview based on the literary text, since the literary text shows author's interpretations of key concepts that make up the national picture of the world. While studying this topic and analyzing the language units considered in the article, we were able to represent the relevance of the concept «Love of life» and related cultural factors to understand the author's picture of the world, and this also allowed us to demonstrate the importance of linguistic and ethno-specific features in the study of the behavioral characteristics and Greek mentality. The article discusses the examples from the literary text «Zorba the Greek» by the Greek classic Nikos Kazantzakis and analyzes the linguistic means of expression. The content of this text is saturated with cultural, historical and geographical characteristics, which allowed us to consider it as a basis for studying the culture and mentality of Greece. In the direct study of textual material, empirical and theoretical research methods were used: analysis, synthesis, comparison, as well as component and contextual methods of study. The article underlines the influence of the concept on the linguistic personality formation, as we know the linguistic personality is a generalized image of the storage of cultural and linguistic values. The author's linguistic personality is characterized by the specificity of his linguistic worldview and vocabulary.

The history of autobiography reveals how the structural features of an age are reflected in the modes of representation through which persons or selves are identified. Illustrates with the 'commentary', the reworking of classic stories, using analysis of Ulysses. (JLN)

Abstract
Xenophon's Cyropaedia should be considered a classic text of political theory. It inaugurated the political biography and is one of the most extensive classical Greek works on political leadership. It has, however, been neglected or, when studied, misunderstood as a cautionary tale of political corruption. I argue that Xenophon's method in the Cyropaedia is illustrative of Socratic biography and focused on three problems: why leaders emerge, what motivates them, and how their character is constituted. Xenophon responds to these questions by modelling a spirited character type, a person uniquely motivated by philotimia, the desire for political status and honour, and thus uniquely suited for development into a political leader. Furthermore, Xenophon is in theoretic dialogue with Plato over the concepts which comprise this model and a proper understanding of their dialogue impacts interpretations of the Cyropaedia as a whole, Xenophon's intervention in Greek political discourse, and Plato's influence on contemporaries.

Sergio Perez's book, Palabras de filosofos. Oralidad, escritura y memoria en la filosofia Antigua (Words of the Philosophers. Orality, Writing, & Memory in Ancient Philosophy) approaches the intellectual habits of the Greeks & Romans during the transition from an oral to a written tradition. He makes the connection between the discourses & the silences of social actors in his thesis that voice & memory constituted the true personality of the classic philosopher until the written culture took over. Contingent & determining factors of that transition are discussed; philosophy was transforming itself into an activity of analytical rigor, for which it needed writing. After that point, philosophy & poetry separated. Perez's sketch of the time shows how the philosopher was paradoxically trapped between the new analytical ambitions of the field & the silence (not writing) his own ethnical perspective forced on him. M. Pflum