Suchergebnisse

On sait depuis longtemps que les juifs furent, parmi bien d'autres au Caire, victimes de violences pendant la révolte du gouverneur ottoman Ahmed Pacha (1523-1524), et qu'ils commémorèrent chaque année leurs épreuves au cours d'une fête locale de Pourim. Ce livre mobilise pour la première fois une riche documentation en turc, italien et arabe sur ces violences et leur contexte. Il souligne l'apport de Capsali (m. 1550), dont la chronique de la révolte en hébreu, négligée par les chercheurs, est traduite ici ; il invite à reconsidérer l'histoire de la chronique liturgique ( megillah ) anonyme, donc aussi celle de la fête. Dernier avatar d'une tradition historiographique vieille de cinq siècles, il renouvelle en profondeur l'exposé des faits et l'analyse des dynamiques sociales à l'œuvre dans la révolte, en les inscrivant dans l'histoire de la transition des Mamelouks aux Ottomans en Égypte et en Syrie. It has been long known that Jews, among many others in Cairo, were victims of violence during the revolt of the Ottoman governor Ahmed Pasha (1523-1524), and that they would commemorate their sufferings each year, during a local Purim festival. For the first time, this book draws on a wealth of documentation in Turkish, Italian and Arabic on these acts of violence and their context. It highlights the contribution of Capsali (d. 1550), whose chronicle of the revolt in Hebrew – neglected by scholars – has been translated here; it also prompts readers to reconsider the history of the anonymous liturgical chronicle ( megillah ), and therefore that of the festival as well. As the last avatar of a five-century-old historiographical tradition, it thoroughly recasts the presentation of facts along with an analysis of the social dynamics at work in the revolt, contextualizing them within the history of the transition from the Mamluks to the Ottomans in Egypt and Syria

Wie könnte ein gerechter Staat aussehen? Wie eine gerechte Gesellschaft? In seiner "Politeia" entwirft Platon einen Idealstaat: Männer und Frauen der herrschenden Klasse sind gleichberechtigt, es gibt weder Heirat noch Familie oder persönlichen Besitz, alle Kinder werden gemeinsam erzogen, eine kultivierte Elite wacht über Recht und Ordnung, und Philosophen lenken die Staatsgeschicke. Nicht das persönliche Glück ist das Ziel, sondern das Wohl des Staates.

Englische Ausgabe mit griechischen Abstracts / English edition with Greek abstracts Taking Action rückt die nachhaltige Gestaltung urbaner Transformation und die Vorbereitung dicht strukturierter Stadträume auf zukünftige Herausforderungen in den Fokus. Wie lassen sich Klimawandel und räumliche Disparitäten unter Krisenbedingungen und angesichts begrenzter räumlicher und sonstiger Ressourcen bewältigen? Wie können ehrgeizige und umfassende Ziele mit der Realität lokaler Bedingungen und Alltagsräumen in Einklang gebracht werden? Und wie kann Wissen in Handeln umgesetzt werden? Während derzeit überall in Europa die grundlegenden räumlichen Beziehungen in Städten neu verhandelt werden, konzentrieren sich in Athen einige der dringlichsten urbanen Probleme und machen die Stadt zu einem einzigartigen Experimentierfeld. Die Autor*innen nähern sich diesen multidimensionalen Fragen aus verschiedenen Perspektiven an, um mögliche Interventionsräume zu identifizieren, neue Transformationsmodelle vorzuschlagen und die Potenziale der urbanen Landschaften für einen positiven Wandel zu aktivieren

"Offers intermediate Greek students a reliable, up-to-date introduction to Plato's most influential work. Plato's Greek is not difficult, but his ideas have generated considerable controversy. Book I serves as a dramatic introduction to them, with its memorable confrontation between Socrates and the sophist Thrasymachus over the nature of justice"--

"This is an anthology of private funerary poems in Greek from the archaic period until later antiquity. The vast majority of these poems were inscribed on tombs or grave stelai and served to identify, celebrate and mourn the dead. It is not in fact very difficult to distinguish such 'funerary' poems from other types of inscription, even if there are important overlaps in style and subject between, say, some honorific and some epitaphic verse-inscriptions; what can be much more difficult, however, is to distinguish 'public' from 'private' inscriptions, and indeed to decide what, if anything, is at stake in the distinction and how that distinction changed over time. Our earliest verse epitaphs seem to be 'private', in the sense that, as far as we can tell, they were designed and erected by the family of the deceased. For the fifth century, however, our evidence is predominantly Attic, and, from the first three-quarters of the century in particular, we have very few clearly 'private' such inscriptions, as opposed to those either sponsored or displayed (or both) by public authorities; this was the age of public burials and public commemorations in polyandry or 'multiple tombs', which (quite literally) embodied the spirit of public service demanded of male citizens. 'Private' poems too, of course, reflected the ideology of the city in which they were displayed, and we must not assume that a 'public-private' distinction mapped exactly on to some ancient equivalent of a modern 'official-unofficial' one. 'Private' inscriptions, for example, might need 'public' blessing to be erected in a particularly prominent place or even to use a particular language of praise."--