Suchergebnisse

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.

De Homero a Heráclito, este trabajo estudia las distintas caracterizaciones de la ley divina en la Grecia arcaica. Analiza la sustitución metonímica de la divinidad como fuente de derecho por el nómos ciudadano, y muestra la violencia simbólica y el olvido activo asociados a ese proceso de fundación política a partir del siglo V. Por último, reconstruye la axiología del marco oral de las antiguas teonomías e incide en el papel desempeñado por la escritura en la refiguración de la esfera jurídica griega durante el período clásico. ; This work studies the different characterizations of the divine law in the Ancient Greek from Homer to Heraclitus. It analyzes the metonymic substitution of the divinity as the source for the law by the citizen's nómos, and shows the symbolic violence and the active oblivion associated to this process of political foundation from the 5th century. Finally it rebuilds the oral frame's axiology of the old theonomies and emphasizes the role of writing in the refiguration of the Greek juridical field during the classic period.

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".

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".

In this magisterial book, William St Clair unfolds the history of the Parthenon throughout the modern era to the present day, with special emphasis on the period before, during, and after the Greek War of Independence of 1821–32. Focusing particularly on the question of who saved the Parthenon from destruction during this conflict, with the help of documents that shed a new light on this enduring question, he explores the contributions made by the Philhellenes, Ancient Athenians, Ottomans and the Great Powers.

Marshalling a vast amount of primary evidence, much of it previously unexamined and published here for the first time, St Clair rigorously explores the multiple ways in which the Parthenon has served both as a cultural icon onto which meanings are projected and as a symbol of particular national, religious and racial identities, as well as how it illuminates larger questions about the uses of built heritage. This book has a companion volume with the classical Parthenon as its main focus, which offers new ways of recovering the monument and its meanings in ancient times.

St Clair builds on the success of his classic text, The Reading Nation in the Romantic Period, to present this rich and authoritative account of the Parthenon's presentation and reception throughout history. With weighty implications for the present life of the Parthenon, it is itself a monumental contribution to accounts of the Greek Revolution, to classical studies, and to intellectual history.

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.

Im Beitrag wird der Frage nachgegangen, welche Zugänge für heutige Kinder zu Stoffen aus der griechischen Mythologie möglich sind. Kindliche Medienerfahrungen und Ergebnisse repräsentativer empirischer Studien zum Lese- und Medienverhalten werden skizziert. Zudem wird der Zusammenhang zwischen der Mythenaneignung in der ostdeutschen Literaturszene (Peter Hacks, Heiner Müller, Christa Wolf) und der Schaffung von Adaptionen für Kinder und Jugendliche beschrieben. In diesem Kontext wird das poetologische und poetische Werk des Schriftstellers Franz Fühmann in Grundzügen vorgestellt und seine Auffassung von den Mythen als Modellen von Menschheitserfahrungen als Grundlage für die Entwicklung von Konzeptionen für Literaturprojekte mit jüngeren Kindern entfaltet. Am Beispiel von Unterrichtsmodellen zum Trojanischen Krieg werden Wege von Kindern in die Stoffe der griechischen Mythologie beschrieben und Ergebnisse kindlicher Zugänge und Textproduktionen vorgestellt. ; This article explores the question of how children access themes and motives from Greek mythology today. Children's media experience and results of representative empirical studies on reading and media behavior are outlined. Furthermore the connection between the appropriation of myths by East German writers (Peter Hacks, Heiner Müller, Christa Wolf) and the creation of adaptations for children and adolescents is described. In this context, the poetological and poetic work of the writer Franz Fühmann is outlined. His conception of myths as models of human experiences is laid out as the basis for the conceptual development of literary projects with younger children. Using teaching models focusing on the topic of the Trojan War as an example, children's pathways into the topic matter of Greek mythology are described and the results of the children's reception and production processes are presented.

The classic greek tragedies narrate conflicts and confrontations taht have been taught and shapped by the tragic poets. They have been typified in the ancient myths which they have received. The uprising greek cities with their new order and new institution throughout the tragic works confront the old institutions and traditions that nowadays are being questioned and discussed, and with them the notions of human responsability and will are asked for before the gods' empire and their corolary about man's fate. These notions are at the same time required by the creation of rights and the government of laws rather than gods' or man's. This essay finds out about the statute of these thesis in two tragic works in greek literature: "Chained Prometeo" by Esquilo and "Bacants" by Euripides. ; Las tragedias clásicas griegas narran conflictos y confrontaciones entre tradiciones transmitidas y moldeadas por los poetas trágicos tipificadas en los antiguos mitos que ellos han recibido. Las nacientes ciudades griegas, con su nuevo orden y sus nuevas instituciones, se enfrentan a través de las obras trágicas a las viejas tradiciones e instituciones que son ahora cuestionadas y discutidas, y con ellas las nociones de responsabilidad y voluntad humanas son reclamadas ante el imperio de los dioses y su corolario acerca del destino del hombre. Nociones que a su vez son exigidas por la creación del derecho y el gobierno de las leyes, ya no de los dioses ni de los hombres. El ensayo indaga, por el estatuto de estas tesis en dos obras trágicas de la literatura griega: "Prometeo Encadenado" de Esquilo y las "Bacantes" de Eurípides.

Francisco de Miranda (1750-1816), hero and martyr Precursor ofAmerican independence, was not only a great soldier, but a humanist. He knewGreek and Latin, met in his life a rich library, especially classical. He was the onlyhero of American independence who visited Greece. Greek authors representedin his library up to 170. In this paper we study Homeric presence in that library. ; Francisco de Miranda (1750-1816), héroe, Precursor y mártir de laindependencia hispanoamericana, fue, además de un gran militar, un humanista.Conocedor del griego y del latín, reunió en su vida una riquísima biblioteca.Fu el único héroe de la independencia hispanoamericana que visitó Grecia. Losautores griegos representados en ella suben a 170. En este artículo se estudia lapresencia homérica en esa biblioteca.

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)

El artículo analiza el papel de la esclavitud, su fundamentación como base de las relaciones políticas democráticas en la Grecia clásica, la Norteamérica fundacional y la sociedad global actual. ; The article analises the role of slavery, its foundations based on democratic political relationships in classic Greece, the foundational North America and the present global society.

This paper is a philosophical reading of the aestheticism movement in literature. From its early origins in England and its influence by relevant English and French authors. This paper allows us to understand it as a cultural tendency widespread throughout the world that raises deep implications to the artistic practice. A union between ethics, aesthetics and politics is detected under a set of strategies that mostly vindicate the life of homosexuals of that time, in a more or less open way. This can happen thanks to the articulation of an identity related to the culture of sensitivity and to the retrieval of Greek classic culture. Finally, we briefly search for the relationship between this movement and Michel Foucault, whose late thinking is widely akin to aestheticism. ; Este trabajo es una lectura filosófica del esteticismo en la literatura, desde su origen identificable en Inglaterra y su influencia en una serie de autores ingleses y franceses. Esta lectura permite entender dicho movimiento como una tendencia cultural extendida con implicaciones profundas para la práctica artística. Se detecta la unión entre la ética, la estética y la política bajo una serie de estrategias que la mayoría de las veces vindican de forma más o menos abierta la vida de los homosexuales de la época; esto sucede gracias a la articulación de una identidad vinculada al cultivo de la sensibilidad y la recuperación de la cultura griega clásica. Finalmente, se investiga brevemente la relación del esteticismo con Foucault, cuyo pensamiento tardío resulta ampliamente afín al esteticismo.

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.