To see the other types of publications on this topic, follow the link: Alexandrie moderne.
Journal articles on the topic 'Alexandrie moderne'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Alexandrie moderne.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Zając, Marian. "Eucharystia jako centrum celebracji chrześcijańskiej w ujęciu katechetycznej szkoły aleksandryjskiej." Vox Patrum 57 (June 15, 2012): 773–92. http://dx.doi.org/10.31743/vp.4173.
Full textAbstract:
In connection with noticed today decrease of meaning and number of participants of the Eucharistic celebration and disappearance its common and conscious experiences, author of the article in searching inspirations to solve this situation appeals to the Early Christian tradition of the Alexandrian Catechetical School of the III-V century. In this, exactly, school belief in real presence of Christ in the celebration of the Holy Eucharist and awareness of its consequences was a key value. The faced problem is figured out at the three chapters: 1. Eucharist – a celebrated mystery. 2. The Alexandrian Catechetical School in work for modern school of Eucharist (talked through multiple statements, science about Eucharist of aspect of real presence, sacrifice and fruits of experience four most famous its leaders: Clement of Alexandria, Origen of Alexandria, Athanasius of Alexandria and Cyril of Alexandria); 3. The Eucharist and catechetical mission.
2
Slade, Darren M. "Patristic Exegesis: The Myth of the Alexandrian-Antiochene Schools of Interpretation." Socio-Historical Examination of Religion and Ministry 1, no. 2 (August 26, 2019): 155–76. http://dx.doi.org/10.33929/sherm.2019.vol1.no2.03.
Full textAbstract:
The notion that there existed a distinction between so-called “Alexandrian” and “Antiochene” exegesis in the ancient church has become a common assumption among theologians. The typical belief is that Alexandria promoted an allegorical reading of Scripture, whereas Antioch endorsed a literal approach. However, church historians have long since recognized that this distinction is neither wholly accurate nor helpful to understanding ancient Christian hermeneutics. Indeed, neither school of interpretation sanctioned the practice of just one exegetical method. Rather, both Alexandrian and Antiochene theologians were expedient hermeneuts, meaning they utilized whichever exegetical practice (allegory, typology, literal, historical) that would supply them with their desired theology or interpretive conclusion. The difference between Alexandria and Antioch was not exegetical; it was theological. In other words, it was their respective theological paradigms that dictated their exegetical practices, allowing them to utilize whichever hermeneutical method was most expedient for their theological purposes. Ultimately, neither Alexandrian nor Antiochene exegetes possessed a greater respect for the biblical text over the other, nor did they adhere to modern-day historical-grammatical hermeneutics as theologians would like to believe.
3
Fadl, Laila Abu El Seoud Mohamed. "The City of Alexandria: Its Identity and Environment in the works of Alexandria’s Pioneer Painters." Academic Research Community publication 1, no. 1 (September 18, 2017): 9. http://dx.doi.org/10.21625/archive.v1i1.136.
Full textAbstract:
The unique location of Alexandria city in the Mediterranean Basin has attracted several artistic civilizations ever since the time of Ptolemy. This has been the case during the Roman era, and the subsequent eras throughout which Alexandria remained the window of Egypt and most of the Middle East to the European cultures and arts. As a result, Alexandria has witnessed the cultural and artistic renaissance during the second half of the nineteenth century and the first half of the twentieth century, since "Muhammad Ali" –and his family–permitted the foreign delegations to come and form colonies fused with the human component of Alexandria that had a unique character. Consequently, the foreign artists’ rooms were widely spread and the Alexandrian pioneers of painting art, of the first and second generations, studied under their supervision. Despite being trained by foreigners, their sense of belonging to the Egyptian identity or their participation in laying groundwork for a national art project deeply rooted in the heritage of the nation wasn’t affected. However, they were receptive to maturely cope with the modernity of the western schools of arts. Mahmoud Said, a painter, after completing the art foundation phase, employed his art to portray the modern Egyptian man as a national hero. This portrayal was possible through his use of environmental elements and characters. Seif Wanli was one of the most receptive Egyptian painters to the modern and contemporary western schools of art. He was allegedly known to be unconcerned with the issue of national identity; however, Alexandria kept its high rank in his art despite being characterized by global features. Adham Wanli remained loyal to his impressive and symbolic realism as Alexandria, with all its components, was the core of his artistic creativity. Hamid Aweys left his hometown and went to Alexandria and spent most of his age therein. His belonging to the identity and environment of that ancient coastal city was the same as that of the previously mentioned artists. He was inspired by the city’s environmental and cultural elements in a distinctive way.
4
Zajceva, Irina. "Olympiodor of Alexandria – Scholarch of the Alexandrian School of Neoplatonism." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 4 (August 2021): 6–15. http://dx.doi.org/10.15688/jvolsu4.2021.4.1.
Full textAbstract:
Introduction. The domestic and foreign research literature pays great attention to Alexandrian Neo-Platonists of the 4th–6th centuries such as Hypatia, Ammonius son of Hermias, John Philoponus, but at the same time Olympiodorus, David the Invincible, Elias, Horapollon are given insufficient attention. This is largely due to lack of any reliable information in modern science, which reveals the life and professional path of these eminent intellectuals, as well as the fact that the majority of the few preserved works of these authors have not yet been translated into Russian and English. The author of the article aims to study the “intellectual portrait” of Olympiodorus without reconstruction or refinement of his curriculum vitae based on source analysis. Methods and materials. The Intellectual History and the micro-historical approach were chosen as the main methodological basis of this article. The work is based on the system-wide analysis and historical-biographical approach. The source base of the article consists of the extant Olympiodorus works in the book series “Commentaria in Aristotelem Graeca”. The historiography of the topic, for the most part, is represented by the works of Western European scientists: L. Westerink, S. Viano, N. Tarrant, etc., in particular. Russian Science almost did not study the personality of Olympiodorus: the only exceptions are small articles or just incorporation of information about him in the biographies of other well-known personalities. Analysis. The author argues for the thesis that Olympiodorus, contrary to the prevailing opinion in Russian science, was a smart executive and a good scientist who managed to preserve the traditions of the Neo-Platonic School of Alexandria by continuing to interpret classical works of Plato and Aristotle. Conclusion. Based on the analysis of Olympiodorus works, the author concludes that Olympiodorus of Alexandria has assumed the post of head of the Alexandrian Philosophical School of Neo-Platonism in the competition with John Philoponus, also he has been able to continue the activities in line with the tradition of Ammonius, son of Hermias while supporting political parity with the Church authorities and has furthermore become one of the first of Alexandrian intellectuals who used a classical scientific approach to interpret works of Plato and Aristotle without striving for their absolutization.
5
Abou-Ayana, Fathy. "Italians in Modern Alexandria." Bulletin de la Société de Géographie d'Egypte 88, no. 1 (December 1, 2015): 69–75. http://dx.doi.org/10.21608/bsge.2015.90366.
Full text
6
Alem, Branca Puntel Motta. "O “leitor a vir” em A Saca de Orelhas, de Alexandre O’Neill." Revista do Centro de Estudos Portugueses 31, no. 46 (December 31, 2011): 99. http://dx.doi.org/10.17851/2359-0076.31.46.99-108.
Full textAbstract:
<p> </p> <p>A necessidade de se instaurar uma nova poética, e com isso criar, ao mesmo tempo, “novas formas de leitura”, no intuito da “formação de novos leitores”, representaria, segundo Rosa Maria Martelo, uma constante da poesia moderna. Para isso, os poetas recorrem a diversas estratégias de atração do leitor, que não são, entretanto, pautadas em uma identificação do leitor com o poeta. Elas cumpririam seu papel por meio de inovações formais, de linguagem. Por outro lado, essas estratégias, na contemporaneidade, parecem voltar a reclamar uma cumplicidade com o leitor, porém de forma diversa da Modernidade. Alexandre O’Neill encontra-se a meio caminho entre a tradição moderna e a condição contemporânea, na medida em que dialoga com os preceitos da vanguarda modernista, por vezes a subvertendo. Em <em>A saca de orelhas</em>, livro de poemas de 1979, o poeta revê não apenas a tradição literária modernista, mas trabalha sobre uma herança mais vasta, e estabelece um tipo específico de relação com elementos do cotidiano, imagens do senso comum e da história do país, entre outros componentes que indicam a criação de laços, sejam de parentesco, históricos ou literários. O poeta se posiciona com freqüência de maneira a se opor a esses componentes de ordem variada. É o que fica claro pela análise do livro, que conta com três poemas intitulados “Acontrapelos”, os quais devem ser lidos invertendo os sentidos dos versos. A definição da nova poética parece realmente se dar por meio de um movimento de contestação, oposição ou reversibilidade dos sentidos. Este trabalho propõe investigar se, através dessa linha de composição dissonante, o poeta consegue encontrar seu lugar, estando ciente de que “Há uma gente que desponta do outro lado do vale./ (...) São meus semelhantes./Com eles vou desentender-me (mais que certo!),/mas a idéia que deles faço/ é ainda um laço.”</p> <p>Le besoin de créer une nouvelle poétique en créant au même temps “des nouvelles formes lecture”, dans le but de “former des nouveaux lecteurs”, réprésenterait, selon Rosa Maria Martelo, un mouvement continuel dans la poésie moderne. Pour ce faire, les poètes font appel à plusieurs stratégies de séduction du lecteur, qui ne sont pas, bien entendu, fondées dans une identification du lecteur avec le poète. Elles joueraient leur rôle grâce à des inovations formelles ou de langage. D’autre part, dans les temps contemporains, ces stratégies semblent requérir à nouveau la complicité avec le lecteur, mais, dans ce casci, d’une manière différente de celle pratiquée dans les temps modernes. Alexandre O’Neill se trouve entre la tradition moderne et la condition contemporaine dans la mesure où il dialogue avec les notions de l’avant-garde, toute en les bouleversant. Dans “A Saca de Orelhas”, livre de poèmes de 1979, le poète revoit non seulement la tradition d’avant-garde moderne, mais il travaille avec un héritage plus grand. D’ailleurs, il établit un type de rapport avec des éléments du quotidien, des images du sens commun et de l’histoire de Portugal, parmi d’autres composants qui indiquent la création de liaisons, comme les liens de parenté, historiques ou littéraires. Toutefois, fréquemment le poète nie ces composants. C’est ce qui ce travail propose d’examiner, spécifiquement dans les poèmes nommés “Acontrapelos”. La définition d’une nouvelle poétique nous paraît émerger par un mouvement de contestation, opposition ou réversibilité des sens.</p>
7
Strauss, Ze’ev. "Yedidyah Ha-Alexandri and the Crisis of the Modern Jewish Age: Philo of Alexandria as an Exemplary Ḥasid in Naḥman Krochmal’s Thought." Religions 12, no. 6 (May 22, 2021): 377. http://dx.doi.org/10.3390/rel12060377.
Full textAbstract:
The present article sets out to answer the question of the extent to which Naḥman Krochmal’s reappraisal of Philo of Alexandria in the light of his Jewish faith reflects a deep spiritual crisis that was engulfing the Maskilic world: the encroaching expansion of modern Hasidism with its transformed understanding of traditional Judaism among Eastern European communities. To this end, a major component of Krochmal’s Jewish historical thought as expressed in his masterful unfinished work Guide of the Perplexed of the Modern Age can be revealed. The examination employs two methods in order to uncover the intent behind Krochmal’s fragmentary presentation of Philo: exploring his utilization of Dähne’s Geschichtliche Darstellung der jüdisch-alexandrinischen Religionsphilosophie to demonstrate the congruence of Philo’s thought with Tannaitic ethics and drawing on similar depictions of Philo found among his circles and pupils. The study claims that Krochmal’s revival of Philo as a key Jewish thinker is politically mobilized for an ideological assault on the Hasidim, with whom the Maskilim had ongoing conflicts. Reconstructing his portrayal of Philo as a paragon of Second Temple Judaism, the paper argues that Krochmal projects his own spiritual crisis from the Maskilic settings of nineteenth-century Galicia onto the Jewish reality of first-century Alexandria, thus reproducing a valiant image of Philo as the embodiment of the Maskilic consciousness that was grappling with the ancient, overly theoretical Hasideans of his days.
8
Torre, Esteban. "La métrica de Rubén Darío: teoría y praxis." Rhythmica. Revista Española de Métrica Comparada, no. 15 (February 2, 2018): 147. http://dx.doi.org/10.5944/rhythmica.21194.
Full textAbstract:
Se lleva a cabo en este trabajo un detenido análisis de la teoría métrica de Rubén Darío, confrontada con la praxis de su propia poesía. Se abordan tres cuestiones fundamentales: la noción de verso libre, las posibles segmentaciones del alejandrino moderno y la aclimatación a la lengua española del hexámetro griego y latino.A close analysis of Rubén Darío’s metrical theory, as set against his own poetic practice, is undertaken in this study. Three fundamental issues are addressed: the notion of free verse, possible segmentations within the modern alexandrine, together with the assimilation of the Greek and Latin hexameter into the Spanish language.
9
See, Scott W. "A Small Town in Modern Times: Alexandria, Ontario." History: Reviews of New Books 20, no. 4 (June 1992): 139. http://dx.doi.org/10.1080/03612759.1992.9950578.
Full text
10
Bavaresco, Agemir. "DIREITO PÚBLICO EM ALEXANDRE KOJÈVE." Síntese: Revista de Filosofia 36, no. 114 (April 6, 2010): 107. http://dx.doi.org/10.20911/21769389v36n114p107-130/2009.
Full textAbstract:
O Direito Público em Alexandre Kojève, apresentado no trabalho, segundo a sua obra Esboço de uma Fenomenologia do Direito, tem no desejo antropogênico o estatuto básico para a constituição do reconhecimento intersubjetivo que é um processo dialético, baseado na figura do senhor e do escravo da Fenomenologia do Espírito de Hegel. Da luta pelo reconhecimento, portanto, da intersubjetividade, resultará a relação jurídica arbitrada por um terceiro imparcial. Considerando que o modelo metodológico hegelo-kojèviano é pertinente para compreender o fenômeno jurídico, em que medida este método e estatuto teórico-prático contribuem para a superação do Direito moderno, centrado na garantia subjetiva dos direitos fundamentais? Qual é o alcance e o limite do conceito de Direito Público kojèviano na dimensão constitucional e administrativa? A posição kojèviana sobre o Direito público, no seu duplo aspecto, constitucional e administrativo é, eminentemente, política. Considerando a distância entre o contexto sócio-político em que Kojève escreveu seu Esboço, e o posterior debate jusfilosófico constitucionalista do Estado Democrático de Direito, cabe reconhecer a contribuição kojèviana na perspectiva de um Direito intersubjetivo comunitarista.Abstract: The Public Law in Alexander Kojève which is focused in this work, as stated in Kojève’s Sketch of a Law Phenomenology, has in the anthropogenical desire the basic statute for the constitution of the intersubjective recognition which is a dialectical process based in the image of master and servant in Hegel’s Phenomenology of Spirit. From the fight for recognition, therefore from the intersubjectivity, the juridical relation mediated by an impartial third will overcome. Taking into account that the methodological hegelo-kojèvian model is appropriate for understanding the juridical model, in what measure this method and theoretical and practical statutes contribute towards the overcoming of the modern Law, moving forward to a communitarist intersubjective Law? Which are the range and the limit of the concept of Kojève’s Public Law in the constitutional and administrative dimension? Kojève’s position on the public Law, in its double aspect, constitutional and administrative, is prominently political. Considering the distance between the social and political contexts in which Kojève wrote his Sketch, and the posterior constitutionalist jusphilosophic debate of the Law Democratic State, it is worth recognizing Kojève’s contribution in the possibility of a communitarist intersubjective Law.
11
Koyré, Alexandre. "The Political Function of the Modern Lie." October 160 (June 2017): 143–51. http://dx.doi.org/10.1162/octo_a_00298.
Full textAbstract:
In this 1943 text, first published in English translation in 1945 in Contemporary Jewish Record, Alexandre Koyré analyzes the open conspiracy and its mechanism, which includes the necessity for the leader to constantly remain in the limelight and to ceaselessly deceive the rank and file among his supporters, and proposes to read totalitarianism itself as functioning like a secret society.
12
Kharadze, Koba. "Alexandre Javakhishvili - the Founder of Modern Geography in Georgia." Earth Sciences 4, no. 5 (2015): 79. http://dx.doi.org/10.11648/j.earth.s.2015040501.24.
Full text
13
Bavaresco, Agemir. "TEORIA DA JUSTIÇA EM ALEXANDRE KOJÈVE." Síntese: Revista de Filosofia 35, no. 113 (April 6, 2010): 381. http://dx.doi.org/10.20911/21769389v35n113p381-404/2008.
Full textAbstract:
A Teoria da Justiça em Alexandre Kojève, apresentada no trabalho, segundo a sua obra Esboço de uma Fenomenologia do Direito, tem no desejo antropogênico o estatuto básico para a constituição do reconhecimento intersubjetivo que é um processo dialético, baseado na figura do senhor e do escravo da Fenomenologia do Espírito de Hegel. Da luta pelo reconhecimento, portanto, da intersubjetividade, resultará a relação jurídica arbitrada por um terceiro imparcial. Considerando que o modelo metodológico hegelo-kojèviano é pertinente para compreender o fenômeno jurídico, em que medida este método e estatuto teórico-prático contribuem para a superação do Direito moderno, centrado na garantia subjetiva dos direitos fundamentais? Posto este problema, tem-se como objetivo, apresentar a teoria kojèviana da justiça como um pressuposto epistemológico plausível para uma hermenêutica jusfilosófica de viés intersubjetivo. Para Kojève, o Direito é a aplicação de um ideal de justiça às interações sociais dadas, conforme os modelos de Direito, determinando-se dialeticamente assim: O escravo renuncia, inicialmente, à igualdade aceitando a equivalência; o senhor não considera a equivalência, mantendo a igualdade. Depois, a dialética do senhor e do escravo alcança a cidadania, através da dialética entre o Direito aristocrático e burguês, levando, enfim, ao Direito sintético do cidadão.Abstract: This paper focuses on the Theory of Justice in Alexander Kojève as it is presented in Kojève’s Sketch for a Phenomenology of Right . Anthropogenical desire is the basic statute for the constitution of intersubjective recognition, a dialectical process based on the master and slave relationship in Hegel’s Phenomenology of Spirit. It is from the fight for recognition, therefore from intersubjectivity, that the juridical relation mediated by an impartial third party arises. Considering that the methodological hegelo-kojèvian model is appropriate for understanding the juridical model, to what extent does this method and theoretical-practical statute contribute to the overcoming of modern Law and its evolution toward communitarianist intersubjective Law? Taking this into account, the aim of this work is to present Kojève’s theory of justice as a reasonable epistemological presupposition for a jus-philosophical hermeneutics of an intersubjective kind. For Kojève, the Law is the application of an ideal of justice to given social interactions, according to legal patterns that are dialectically determined as follows: initially, the slave renounces equality and accepts equivalence; the master does not consider equivalence and maintains equality. Afterwards, the master-slave dialectic reaches citizenship through the dialectic between aristocratic and bourgeois Law, eventually leading to the citizens’ synthetic Law.
14
Bos, Abraham P. "GNOSTISCHE SPIRITUALITEIT:DE GRIEKS-FILOSOFISCHE COMPONENT." Philosophia Reformata 67, no. 2 (December 2, 2002): 108–27. http://dx.doi.org/10.1163/22116117-90000258.
Full textAbstract:
Voor een goede beoordeling van het verschijnsel van de Gnostiek is het nodig rekening te houden met (A) de invloed van Philo van Alexandrië, (B) het geschrift Over de kosmos en (C) de filosofie van Aristoteles. In de moderne discussie zijn die drie factoren vaak verkeerd ingeschat.
15
Kurilovich, Ivan S. "THE CRUCIFIED GOD AT THE BASIS OF MODERN EUROPEAN SCIENCE AND SOURCES OF THE INTERNALIST ANTIPOSITIVISM. ARTICLE TWO: KOJÈVE." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 4 (2020): 41–56. http://dx.doi.org/10.28995/2073-6401-2020-4-41-56.
Full textAbstract:
The Religion-Science relationship is often understood as problematic, and they themselves as sides in the confrontation between clericalism and scientism. Against the background of those polemic party positions stands out the study of the positive significance of theological toposes and mythology in science when it is secular and atheistic. One of the vivid examples of that one meets in the reflections of two French philosophers of Russian origin, Alexandre Koyré and Alexandre Kojève. By studying the genesis of science, Koyré discovers that modern mathematical physics requires a homogeneous world, and it became so for the first time in Christian Europe in the 16th–17th centuries. Kojève continues Koyré’s reflections – according to him, the application of the celestial science of mathematics to terrestrial physics became possible through the habit of European thinkers to the scandalous thought about the Incarnation of God, about the possibility for the infinity and for the perfection to be born in the flesh and thus “heal” it. The positions of both have their origin in Hegel’s thoughts, but in some points do not agree with him. The research consists of three parts published in three separate articles: on the foundation of Modern science at Koyré, Kojève and Hegel. The second part is about Alexandre Kojève.
16
Kurilovich, Ivan S. "THE CRUCIFIED GOD AT THE BASIS OF MODERN EUROPEAN SCIENCE AND SOURCES OF THE INTERNALIST ANTIPOSITIVISM. ARTICLE ONE: KOYRÉ." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 3 (2020): 24–35. http://dx.doi.org/10.28995/2073-6401-2020-3-24-35.
Full textAbstract:
The Religion-Science relationship is often understood as problematic one and they themselves as sides in the confrontation between clericalism and scientism. The background of those polemic party positions contributes to standing out the study of the positive significance of theological toposes, tropes, mythologemes in science when it is conducted secularly, and even more emphatically atheistically. One of the vivid examples for that occurs in the reflections of two French philosophers of Russian origin, Alexandre Koyré and Alexandre Kojève. By studying the genesis of science, Koyré discovers that modern mathematical physics requires a homogeneous world, and it became so for the first time in Christian Europe in the 16–17th centuries. Kojève continues Koyré’s reflections – according to him, the application of the celestial science of mathematics to terrestrial physics became possible through the habit of European thinkers to the scandalous thought about the Incarnation of God, about the possibility for the infinity and for the perfection to be born in the flesh and thus “heal” it. The positions of both have their origin in Hegel’s thoughts, but in some points they do not agree with him. The research consists of three parts published in three separate articles on the foundation of Modern science at Koyré, Kojève and Hegel. The first part is about Alexandre Koyré.
17
Kletzer, Christoph. "Alexandre Kojève’s Hegelianism and the Formation of Europe." Cambridge Yearbook of European Legal Studies 8 (2006): 133–51. http://dx.doi.org/10.5235/152888712802731142.
Full textAbstract:
Kojève once wrote in a reply to Leo Strauss that the philosopher who contemplates action faces a conflict that constitutes the only authentic tragedy left in the Christian or bourgeois world:[T]he tragedy of Hamlet and of Faust. It is a tragic conflict because it is a conflict with no way out, a problem with no possible resolution.One is inclined to add that the acting philosopher has a notoriously comic side, too, a side that has been exploited throughout the history of literature, from Aristophanes’ ‘The Clouds’ to the modern trope of the moronic impotence of the inept professor. But just as the comic fiction of Aristophanes’ ‘Clouds’ ultimately turned out to have had an actual tragic effect on Socrates’ life and death, so the modern depiction of the helpless philosopher is but a reflex on the troubled relation of philosophy and action.
18
Kletzer, Christoph. "Alexandre Kojève’s Hegelianism and the Formation of Europe." Cambridge Yearbook of European Legal Studies 8 (2006): 133–51. http://dx.doi.org/10.1017/s1528887000004699.
Full textAbstract:
Kojève once wrote in a reply to Leo Strauss that the philosopher who contemplates action faces a conflict that constitutes the only authentic tragedy left in the Christian or bourgeois world: [T]he tragedy of Hamlet and of Faust. It is a tragic conflict because it is a conflict with no way out, a problem with no possible resolution. One is inclined to add that the acting philosopher has a notoriously comic side, too, a side that has been exploited throughout the history of literature, from Aristophanes’ ‘The Clouds’ to the modern trope of the moronic impotence of the inept professor. But just as the comic fiction of Aristophanes’ ‘Clouds’ ultimately turned out to have had an actual tragic effect on Socrates’ life and death, so the modern depiction of the helpless philosopher is but a reflex on the troubled relation of philosophy and action.
19
Rodrigues, João Bartolomeu, and Marcos Antônio Lorieri. "ORIGENS DO TEATRO MODERNO - TEATRO PORTUGUÊS ATÉ AOS FINS DO XVI SÉCULO." Revista Europeia de Estudos Artisticos 1, no. 1 (June 30, 2010): 11–19. http://dx.doi.org/10.37334/eras.v1i1.17.
Full textAbstract:
O presente trabalho insere-se na continuação de um esforço que temos vindo a levar a cabo, no sentido de divulgarmos alguns artigos de Alexandre Herculano, escritos sob a capa do anonimato, no Jornal Literário e Instrutivo “O Panorama” (1837-1868). O excerto que aqui divulgamos apresenta uma síntese das origens do teatro moderno, particularmente, em Portugal, procedente da mesma pena do autor da “História de Portugal”.
20
Matar, Nabil. "Confronting Decline in Early Modern Arabic Thought." Journal of Early Modern History 9, no. 1 (2005): 51–78. http://dx.doi.org/10.1163/1570065054300266.
Full textAbstract:
AbstractThis article argues that Arabic thinkers of the seventeenth century failed to confront the problem of decline in their societies in the manner that Ottoman and Spanish writers did. Arabic writers, from Alexandria in Egypt to Miknas in Morocco, refused to concede decline and instead declared the nasr (victory) of their deen (religion) of Islam over Europe, or used Ibn Khaldun to determine the fall of the European dunya (world). Only the Moriscos, who had been exposed to the empiricism of European thought, believed that war technology—and manuals about it and about other technologies—was needed to bridge the gap between a modernizing Europe and a stagnant Islamic West.
21
Ensor, Peter. "Clement of Alexandria and penal substitutionary atonement." Evangelical Quarterly 85, no. 1 (April 30, 2013): 19–35. http://dx.doi.org/10.1163/27725472-08501002.
Full textAbstract:
The article analyses Clement of Alexandria’s doctrine of the atonement, with special reference to the question whether it expresses a penal substitutionary understanding. Following mention of the problems associated with the task, and a survey of modern scholarship on the subject, the article identifies and comments on the relevant passages from Clement’s extant works, and concludes that, while Clement’s main theological interests lie elsewhere, there is clear evidence in his works for a penal substitutionary understanding of the atoning work of Christ on the cross. This evidence strengthens the view that this particular understanding of the cross was widely held in the Church during the postapostolic period.
22
Kuklinova, Irina A. "Existence of the Term “Museum” in the European Culture of the 18th Century." Observatory of Culture, no. 5 (October 28, 2015): 52–57. http://dx.doi.org/10.25281/2072-3156-2015-0-5-52-57.
Full textAbstract:
The article raises the question of ambiguity of the term “museum” in the European culture in the Modern Age. The analyzed material shows that the comprehension of museum in the 18th century was significantly affected by the interpretation which dates back to the ancient prototype - the Musaeum of Alexandria.
23
Vennerstrom, Carl. "“To Those Who Have Ears to Hear:” Clement of Alexandria on the Parables of Jesus." Open Theology 7, no. 1 (January 1, 2021): 354–67. http://dx.doi.org/10.1515/opth-2020-0168.
Full textAbstract:
Abstract This article addresses the topic of parables in the Stromateis of Clement of Alexandria. The broad thesis is that New Testament scholarship can help clarify early Christian interpretation of the New Testament. Clement of Alexandria has a very precise definition of the genre of parable. This definition is compared with various literary definitions found in the work of the grammarian Trypho of Alexandria and with one modern definition. Both of these comparisons bring out the precision, clarity, and usefulness of Clement’s definition for understanding the function of parables. The discussion then turns to the grounding of Clement’s definition in the saving mission of the Son. Since Clement closely links parables with prophecy and redemptive suffering, John Meier’s exposition of the Parable of the Wicked Tenants is introduced to show how parables can concretely express the redemptive suffering of the Son. Meier also demonstrates how the disciples were themselves involved in writing and completing this parable, so the article closes with an analysis of one of Clement’s interpretations of a parable, his own contribution to the tradition of parabolic speech.
24
Salvino, Romulo Valle. "Um correio pelo caminho de terra: as comunicações no Estado do Maranhão e Grão-Pará nos princípios do século XVIII." Revista Maracanan, no. 25 (September 30, 2020): 103–25. http://dx.doi.org/10.12957/revmar.2020.49526.
Full textAbstract:
Durante a Idade Moderna, o funcionamento das monarquias e dos negócios dependia da circulação de cartas, ofícios, normas, petições e outros documentos das mais diversas naturezas, tanto em território europeu quanto nos espaços ultramarinos. Tendo em vista as grandes diferenças regionais, as redes que garantiam a comunicação escrita nesses “impérios de papel” assumiram diversas feições nos vários territórios. A partir dessa premissa, este artigo aborda a iniciativa pioneira de Alexandre de Sousa Freire, governador do Maranhão e Grão-Pará, que estabeleceu um correio mensal entre São Luís e Belém por volta de 1730. O estudo busca entender o caso à luz não somente de seus aspectos regionais, mas também diante da história dos sistemas de correios do período moderno, inclusive de um episódio crucial para a comunicação escrita na monarquia portuguesa, qual seja a proibição por D. João V de que o correio-mor atuasse no interior da América.
25
Martins, Roberto de Andrade, and Ana Paula Bispo da Silva. "Princípios da óptica geométrica e suas exceções: Heron e a reflexão em espelhos." Revista Brasileira de Ensino de Física 35, no. 1 (March 2013): 1–9. http://dx.doi.org/10.1590/s1806-11172013000100028.
Full textAbstract:
Heron de Alexandria utilizou o princípio do caminho mínimo para explicar a reflexão em espelhos planos e curvos. No caso dos curvos, o princípio apenas é válido para espelhos convexos. Este artigo apresenta um histórico do princípio de Heron e de suas críticas no período moderno, discutindo os limites de validade desse princípio.
26
Bois, Yve-Alain. "Fake News and Alternative Facts: Three Antidotes from History." October 160 (June 2017): 127–30. http://dx.doi.org/10.1162/octo_a_00295.
Full textAbstract:
Yve-Alain Bois introduces three historical texts—Heinrich von Kleist's “Primer of French Journalism” (1821), Bertolt Brecht's “On Restoring the Truth” (1934), and Alexandre Koyré's “The Political Function of the Modern Lie” (1943)—that address the age-old but still urgent question of how to address blatant political lies.
27
Bavaresco, Agemir, and Sérgio B. Christino. "Fenomenologia do Direito em Alexandre Kojève." Veritas (Porto Alegre) 51, no. 4 (December 1, 2006): 5. http://dx.doi.org/10.15448/1984-6746.2006.4.34629.
Full textAbstract:
O tema do reconhecimento é central na obra de G. W. F Hegel. Classicamente, situa-se na figura da luta entre o senhor e o escravo, na Fenomenologia do Espírito. A intersubjetividade e, portanto, o reconhecimento, na obra hegeliana, colocam o seguinte problema: como é possível construir uma interpretação que supere o conceito de subjetividads moderna, positivado pela prática jusfilosófica, vindo a garantir um novo paradigma fundado na intersubjetividade e, portanto, pressupondo a teoria hegeliana do reconhecimento? Em primeiro lugar, analisa-se o desejo antropológico de reconhecimento como fonte da idéia de justiça em A. Kojéve. Em seguida, apresenta-se, segundo 0 mesmo autor, a fenomenologia da justiça, que parte do princípio de que o desejo, conforme Hegel, quer o reconhecimento, sendo este a fonte última da idéia de justiça. Kojéve expõe fenomenologicamente a idéia de justiça, em três momentos: a justiça aristocrática ou a igualdade, a justiça burguesa ou a equivalência e a justiça cidadã ou a equidade. Finalmente, conclui-se que o reconhecimento intersubjetivo ocorre em vários níveis de mediação social, jurídica e política. Assim, na complexidade da sociedade mundializada, produzir uma hermenêutica jusfilosófica de cunho intersubjetivo encontra, na teoria hegeliana do reconhecimento, um fundamental pressuposto epistemológico.
28
Voskoboinikov, Y. "A pianist and his musical instrument (on the example of Alexandre Tharaud’s works)." Culture of Ukraine, no. 72 (June 23, 2021): 76–84. http://dx.doi.org/10.31516/2410-5325.072.11.
Full textAbstract:
The relevance. The modern media space is full of musical experience of different cultures, which is embodied by musical instruments. Each of them with its uniqueness occupies the same important place on the stage as a composer, a piece of work and a performer. First, only by their appearance and name, and then by timbre, volume, range, musical instruments (solo or in an ensemble or orchestra) objectify the sound space, set the parameters of artistic communication. A musical instrument as an artifact exists in musical activity not as a certain thing, even exceptionally valuable, but, first of all, as a “mediator of use” (Voronin A. Myth of technology. Moscow: Nauka, 2004. P. 65). It is the process of its use that needs to be understood not only in broad historical and cultural contexts, but also in the scale of creative activity of one performer.
The aim of the article is to try to use the example of the famous pianist Alexandre Tharaud (1968) to consider the process of understanding the “horizons” of his creative world through the selection and development of certain musical instruments, including pianos of modern production. Such a problematic prospect includes: on the one hand, the purely economic relationship between the musician and world brands and requires a definition of the artist-ambassador at the music market, on the other — highlights the performance search for reliable “mediators” for their own version of the music, new opportunities for dialogue with the historical past.
The methodology. It is based on the comparative method, the application of the apparatus of organology in historical retrospect, as well as on the methodological approaches used by E. Nazaikinsky and A. Voronin.
The results. The problem of the relationship between the piano firm and the performer was raised in the historical context. On the example of Alexandre Tharaud’s discography the modern mechanisms of the relationship between the piano firm and the performer were revealed.
The topicality. It is the first time Alexandre Tharaud’s experience in media representation of piano products is summarized. It is the first time the piano works and performance in terms of instrumental resources involved in the Alexandre’s performance was analyzed.
The practical significance. The material can be used in the educational process, as well as by professionals who are interested in this prospect for further study of the performance issue.
The conclusions. Nowadays, pianists master a significant number of musical instruments. Guided by individual sound perceptions, they choose their priority brand. A professional performer is able to adjust the musical concept of the work in relation to the existing piano during the game. The performer adapts a piece of music to the instrument through a complex of feelings such as hearing, touch, sight, smell, and, emphasized by Alexandre Tharaud, the feeling of pain which is familiar to all performers. Alexandre Tharaud in his own music albums, represented not only the original performance versions of classical music, but also each time opened a new refraction of the sound spectrum of a particular piano company, through the original artistic and sound representation of each of the works. In the modern media space, Alexandre Tharaud has created a treasure trove of sound spectra of Steinway and Yamaha pianos, which combine such timbre capabilities that can meet the artistic needs of almost every artist.
29
Magalhães, Fernando. "A comunidade nacional e o papel do patrimônio monumental na escrita das suas narrativas: o exemplo português de Alexandre Herculano." Revista CPC 14, no. 27 (July 29, 2019): 34–57. http://dx.doi.org/10.11606/issn.1980-4466.v14i27p34-57.
Full textAbstract:
Autores e historiadores portugueses referem-se a finais do século XIV, mais concretamente 1383-1385, como início do processo de construção da comunidade nacional portuguesa. Na perspetiva de Alexandre Herculano, em 1385, pela primeira vez, o povo apoia e suporta o rei de Portugal, D. João I, mestre de Avis, contra o rei homónimo, D. João I de Castela, comungando a vitória na Batalha de Aljubarrota com o rei luso. Começaria a estar implícito nesta atitude o conceito de cidadão nacional, na medida em que há uma identificação do povo, mais do que da nobreza, com os propósitos reais. Contudo, apenas a partir do século XIX, e devido à ação do próprio Alexandre Herculano, é que se pode falar com propriedade na imaginação de uma comunidade nacional portuguesa. Herculano foi escritor e historiador, político e intelectual, tendo redigido a primeira história (científica) de Portugal, guiada na sua perspetiva pela preocupação com a veracidade dos factos. Introduziu o romance histórico e a prosa de ficção moderna em Portugal. Analisando algumas das obras de Alexandre Herculano pretendemos investigar a forma como Herculano nacionalizou alguns monumentos, constituindo-se num dos principais fundadores da nação portuguesa. Os atores dos seus romances são personagens da história portuguesa e o seu palco os principais monumentos nacionais, nomeadamente o Mosteiro de Santa Maria da Vitória e o de Alcobaça, que foram sacralizados nas diversas obras herculanas. A partir da sua ação, monumentalizaram-se, nacionalizaram-se e transformaram-se esses antigos espaços religiosos em lugares de memória e berços da nação moderna portuguesa.
30
Jones, Graham M. "Modern Magic and the War on Miracles in French Colonial Culture." Comparative Studies in Society and History 52, no. 1 (December 24, 2009): 66–99. http://dx.doi.org/10.1017/s0010417509990338.
Full textAbstract:
On 16 September 1856, gentleman illusionist Jean-Eugène Robert-Houdin embarked from Marseille on the steamship Alexandre bound for the embattled French colony of Algeria. Thirty-six hours later, a detachment of French soldiers met him in the port of Algiers. Recently retired as an entertainer to pursue research in optics and the emerging field of applied electricity, Robert-Houdin was about to return to the stage in a series of magic performances that a French general purportedly called the most important campaign in the pacification of indigenous Algeria (Chavigny 1970: 134).
31
Menezes, Hugo Lenes. "UM AUTOR LÍTERO-HISTÓRICO EM PORTUGAL: A PROSA MODERNA DE ALEXANDRE HERCULANO." EntreLetras 11, no. 1 (May 2, 2020): 215–35. http://dx.doi.org/10.20873/uft.2179-3948.2020v11n1p215.
Full text
32
Hunter, Richard. "Callimachus Swings (FRR. 178 and 43 PF.)." Ramus 25, no. 1 (1996): 17–26. http://dx.doi.org/10.1017/s0048671x00002186.
Full textAbstract:
Callimachus fr. 178 Pf. (= 89 Massimilla) tells how the Athenian Pollis—the name is known from a citation in Athenaeus—continued to celebrate Attic festivals in the Alexandria of the poet's own day. At Pollis' party to commemorate the Attic festival in honour of Erigone, the αἰώρα, the poet met Theogenes, a visitor from the Aegean island of Ikos (modern Alonnisos):
33
Bos, Abraham P. "DE GNOSTICUS BASILIDES EN ZIJN THEOLOGIE OVER DE LEVENSFASEN VAN DE KOSMOS." Philosophia Reformata 70, no. 1 (December 2, 2005): 41–63. http://dx.doi.org/10.1163/22116117-90000341.
Full textAbstract:
This paper contains a Dutch translation of the important text of Hippolytus of Rome on the Gnostic theology of Basilides of Alexandria. A summary of this theology is added together with some introductory remarks about whether or not Basilides received his doctrine from Matthias the Apostle, about the Aristotelean line of thought of Basilides, and about the relevance of modern study of Gnosticism.
34
den Dulk, Matthijs. "Origen of Alexandria and the History of Racism as a Theological Problem." Journal of Theological Studies 71, no. 1 (April 1, 2020): 164–95. http://dx.doi.org/10.1093/jts/flaa025.
Full textAbstract:
Abstract Despite important work on the Greco-Roman antecedents of modern racism, very limited attention has been paid to early Christian literature in this connection. This is remarkable not least because modern Western racism took shape initially in a European context heavily influenced by Christianity. The present essay contributes to addressing this lacuna by analysing statements about ‘other’ ethnicities in the work of Origen of Alexandria, one of the most important thinkers of the first three centuries ce. It argues that Origen defends a number of positions that exhibit substantial similarities with later racist modes of thinking. Earlier scholarly accounts that portray Origen as a champion of human equality and as engaged in anti-racist efforts therefore cannot stand up to scrutiny. Origen disparages certain ethnic groups and develops arguments that connect ethnic identity and geographical location with various degrees of sinfulness. His work offers clear evidence that theories of ethnic inferiority have a long history within the Christian matrix that stretches considerably beyond the modern and medieval periods.
35
Gomes, Marleide da Mota. "French school and World War First: neurological consequences of a frightening time." Arquivos de Neuro-Psiquiatria 73, no. 5 (April 17, 2015): 463–65. http://dx.doi.org/10.1590/0004-282x20150031.
Full textAbstract:
Some aspects of a dark period in the history of the modern neurology, that of the World War I (WWI), are here remembered, mainly by the neurological French School participation . Some personalities and their works related to the WWI are presented such as Joseph Babinski, Jules Froment, Clovis Vincent, Jules Joseph Dejerine, Augusta Déjérine-Klumpke, Jules Tinel, Pierre Marie, Achille Alexandre Souques, Charles Foix, and Georges Guillain.
36
Moss, Candida R. "The Discourse of Voluntary Martyrdom: Ancient and Modern." Church History 81, no. 3 (August 2, 2012): 531–51. http://dx.doi.org/10.1017/s0009640712001254.
Full textAbstract:
While the social and intellectual basis of voluntary martyrdom is fiercely debated, scholarship on Christian martyrdom has unanimously distinguished between “martyrdom” and “voluntary martyrdom” as separate phenomena, practices, and categories from the second century onward. Yet there is a startling dearth of evidence for the existence of the category of the “voluntary martyr” prior to the writings of Clement of Alexandria. This paper has two interrelated aims: to review the evidence for the category of the voluntary martyr in ancient martyrological discourse and to trace the emergence of the category of the voluntary martyr in modern scholarship on martyrdom. It will argue both that the category began to emerge only in the third century in the context of efforts to justify flight from persecution, and also that the assumption of Clement's taxonomy of approaches to martyrdom by scholars is rooted in modern constructions of the natural.
37
Kochanek, Piotr. "Winiety metropolii pentarchii na mapach średniowiecznych i wczesnonowożytnych." Vox Patrum 62 (September 4, 2014): 213–96. http://dx.doi.org/10.31743/vp.3587.
Full textAbstract:
The idea of the pentarchy directly expressed by Justinian I (527-565) – Novella 131 – is also perceptible in cartography. This paper examines the 41 medieval and early modern world maps in the context of the vignettes of the pentarchy. From the above analysis shows that almost every map from this period had a vignette of Jerusalem and 37 maps have a vignette of Rome. But only 28 maps have a vignette of Alexandria, 24 maps have a vignette of Constantinople, and 20 maps have a vignette of Antiochia. In the case of Jerusalem, a huge majority of vignettes is a sacred buildings (most often it is the Tomb of Christ). Only in three cases is a Holy Cross. In contrast, Rome’s vignettes represent both religious buildings and fortifications. As for the drawings on the vignettes of Antiochia, Alexandria, and Constantinople, the vast majority of them are character of fortifications. These vignettes are, on the one hand, a close relationship with the history of these cities, on the other hand, they are associated with the medieval and early modern politic ideology and theology. This paper is trying to capture and analyze these complicated, religious, political, and theological relationships, and explaining the meaning of these vignettes.
38
Appiah, Kwame Anthony. "Boundaries of Culture." PMLA/Publications of the Modern Language Association of America 132, no. 3 (May 2017): 513–25. http://dx.doi.org/10.1632/pmla.2017.132.3.513.
Full textAbstract:
So begins Constantine Cavafy's classic poem of November 1898, “Waiting for the Barbarians,” in Edmund Keeley and Philip Sherrard's assured translation. Cavafy was a writer who tested all manner of boundary conditions. His every identity came with an asterisk. He was a Greek who never lived in Greece. A government clerk of Greek Orthodox upbringing, in a tributary state of a Muslim empire, he spent his evenings on foot, looking for pagan gods in their incarnate, carnal versions. He was a poet who resisted publication, save for broadsheets he circulated among close friends; a man whose homeland was a neighborhood, and a dream. Much of his poetry is a map of Alexandria overlaid with a map of the classical world—modern Alexandria and ancient Athens—as Leopold Bloom's Dublin neighborhood underlies Odysseus's Ithaca. And I conjure Cavafy because, as I want to persuade you, he is representative precisely in all his seeming anomalousness.
39
Djakovac, Aleksandar. "Logos in Philo of Alexandria: Synthesis of two traditions." Theoria, Beograd 63, no. 4 (2020): 5–15. http://dx.doi.org/10.2298/theo2004005d.
Full textAbstract:
In this paper, our intention is to present the main aspects of the understanding of the logos in Philo of Alexandria. Philo?s reception of this notion is especially important because his insights significantly influenced the development of patristic philosophy, and these influences, through the mediation of scholasticism, reached the modern age. Philo has a very important role in creating the Judeo-Christian heritage, and represents an important link for understanding the formation of the basic matrices of this worldview. For the first time, a thorough synthesis of Semitic and Hellenic heritage was performed with him. The use of the term logos in that synthesis proves to be one of the key ones, since it is precisely this term, which has never lost its philosophical significance, partly and thanks to Philo, that is identified with the Son of God of the Christian tradition.
40
Damir, Mirhan. "Uncovering the Morphology of Kōm ad-Dikka in Alexandria." Heritage 1, no. 2 (October 24, 2018): 273–88. http://dx.doi.org/10.3390/heritage1020018.
Full textAbstract:
The historical residential area of Kōm ad–Dikka in Alexandria has experienced morphological transformation from the ancient era until the present. Each historical period had a physical impact on the city’s urban structure that in turn struggled to survive the successive one with its different urban conception. However, the sinuous streets of this area, which probably date back to the late Egyptian Medieval period, are characterized as being the only surviving organic fabric intra–muros that was not altered during the Egyptian Modern period. In the absence of scientific publications regarding the history of Kōm ad–Dikka, this paper elaborately investigated its chronological history since the ancient era until the mid-twentieth century. Based on an in-depth investigation of historical maps and memoirs, this paper revealed the possible reasons behind the area’s extant sinuous urban form and postulated reconstructions of its urban morphology through sequential phases.
41
Denningmann, Susanne. "The Ambiguous Terms ἑῴα and ἑσπερία ἀνατολή, and ἑῴα and ἑσπερία δύσις." Culture and Cosmos 11, no. 1 and 2 (October 2007): 189–210. http://dx.doi.org/10.46472/cc.01211.0219.
Full textAbstract:
It is demonstrated in this article that the terms ἑῴα and ἑσπερία ἀνατολή (heōia and hesperia anatolē), and ἑῴα and ἑσπερία δύσις (heōia and hesperia dusis) have at least three different meanings in astrological and astronomical texts. For this reason definitions of the terms found in Autolycus of Pitane, Theon of Smyrna and Paul of Alexandria are analysed in detail. To exemplify the confusion caused by the ambiguity of the terms, two ancient texts will be consulted. The first is a horoscope ascribed to Antigonus of Nicaea. It is shown in this article that an epitomist as well as a modern translator misunderstood the terms in question. The second is a scholium to Paul of Alexandria’s definition of the terms. The scholiast misunderstood the text of Paul of Alexandria and is himself misunderstood by a modern translator. Every scholar of ancient astrology regrets the lack of a reliable dictionary of astrological technical terms. This article will make a contribution to the understanding of the technical terms ἑῴα and ἑσπερία ἀνατολή and ἑῴα and ἑσπερία δύσις. Since on the one hand, different authors use different terms to describe the same position of the planets, and on the other hand, different authors use the same terms to describe different positions of the planets, these ambiguous terms have caused misunderstandings up to the present day.2
42
Kurilovich, Ivan S. "THE CRUCIFIED GOD AT THE BASIS OF MODERN EUROPEAN SCIENCE AND SOURCES OF THE INTERNALIST ANTIPOSITIVISM. ARTICLE THREE: HEGEL." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 1 (2021): 54–63. http://dx.doi.org/10.28995/2073-6401-2021-1-54-63.
Full textAbstract:
The Religion-Science relationship is often understood as problematic, and they themselves as sides in the confrontation between clericalism and scientism. Against the background of these polemic party positions the study of the positive significance of theological toposes, tropes, mythologemes in science stands out, when it is conducted secularly, and even more so emphatically atheistically. One of the vivid examples of that is met in the reflections of two French philosophers of Russian origin, Alexandre Koyré and Alexandre Kojève. By studying the genesis of science, Koyré discovers that modern mathematical physics requires a homogeneous world, and it became so for the first time in Christian Europe in the 16th–17th centuries. Kojève continues Koyré’s reflections – according to him, the application of the celestial science of mathematics to terrestrial physics became possible through the habit of European thinkers to the scandalous thought about the Incarnation of God, about the possibility for the infinity and for the perfection to be born in the flesh and thus “heal” it. The positions of both have their origin in Hegel’s thoughts, but in some points do not agree with him. The research consists of three parts published in three separate articles: on the foundation of Modern science according to Koyré, Kojève and Hegel. The here presented third part is about Hegel.
43
Monteiro, Matheus Henrique Gomes. "On the Celestial Bodies in the Coimbra Commentary on De Caelo." Mediaevalia Textos e estudos 37 (2018): 169–90. http://dx.doi.org/10.21747/21836884/med37a8.
Full textAbstract:
I discuss in this paper some evidence of possible influence by Philoponus of Alexandria over the authorship of Coimbra Commentary on De caelo. Thus, I will analyze how Philoponus’ objections against the Aristotelian idea of nongenerated and imperishable heavenly bodies are integrated to the commentary, considering both explicit and implicit references to Philoponus that are present in the text. This discussion might add a valuable contribution to the studies of the reception of Ancient commentators in Early Modern natural philosophy.
44
Sant’Anna, Mara Rúbia, and Maria Júlia Zarpelão Hernandes. "A disseminação de padrões femininos através dos anúncios da Lugolina e da juventude Alexandre na “Fon-Fon!”, 1910." Domínios da Imagem 11, no. 21 (December 30, 2017): 93. http://dx.doi.org/10.5433/2237-9126.2017v11n21p93.
Full textAbstract:
O artigo realiza análise de dois anúncios de produtos de beleza publicados na revista carioca Fon-Fon!, das marcas Lugolina e Juventude Alexandre, especificamente destinados aos cuidados com a pele e cabelo, publicados entre 1915 e 1916. Para tanto, utiliza-se das ferramentas de análise de imagem e, com isso, discute se os modelos de feminino disseminados pelos dois anunciantes estavam em conformidade com a ideologia da revista, concluindo que, apesar da intenção moderna, os papéis até então destinados à mulher foram reforçados.
45
Gautier, Alban. "Danièle Alexandre-Bidon, Une archéologie du goût. Céramique et consommation (Moyen Âge - Temps modernes)." Médiévales, no. 51 (December 1, 2006): 182–85. http://dx.doi.org/10.4000/medievales.1456.
Full text
46
Valleriani, Matteo. "Ancient Pneumatics Transformed during the Early Modern Period." Nuncius 29, no. 1 (2014): 127–73. http://dx.doi.org/10.1163/18253911-02901005.
Full textAbstract:
The paper aims to show how sixteenth century hydraulic and pneumatic engineers appropriated ancient science and technology – codified in the text of Hero of Alexandria’s Pneumatics – to enter into scientific discourse, for instance, with natural philosophers. They drew on the logical structure, content and narrative style passed down from antiquity to generate and codify their own theoretical approach and to document their new technological achievements. They did so by using the form of commented and enlarged editions, just as Aristotelian natural philosophers had been doing for centuries. The argument aims to detail the exact role of ancient science and the process of transformation it underwent during the early modern period. In particular, it aims to show how pneumatic engineers first tested the ancient technology codified by Hero while carrying out their own practical activities. Once these tests were successfully concluded, in the spirit of early modern humanism they finally presented these activities as being associated with the work of their discipline’s most authoritative author, Hero of Alexandria, whose technology was tested during the construction of the hydraulic and pneumatic system of the garden of Pratolino.
47
Krimbas, Costas B. "Alexandre Theotokis la notion de l'évolution et le premier texte de zoologie grecque." Historical Review/La Revue Historique 4 (November 20, 2008): 191. http://dx.doi.org/10.12681/hr.214.
Full textAbstract:
<p>Alexandre Theotokis, membre de l'illustre famille de Corfou, ayant fait des études de zoologie et paléontologie au Muséum d'Histoire Naturelle à Paris, publie en 1848 les <em>Tableaux zoologiques généraux ou Prodrome à la zoologie hellénique</em>, un livre dans lequel pour la première fois est présenté en langue grecque la notion d'évolution, onze ans avant la publication de l'<em>Origine des espèces</em> de Darwin. Theotokis est anti-évolutionniste et suit fidèlement les opinions de son maître Henri Ducrotay de Blainville. Theotokis exerça une forte influence sur son neveu Constantin, auteur bien connu de la littérature grecque moderne.</p>
48
Biazotto, Thiago Do Amaral. "Imperialismo macedônio e colonialismo francês: o mundo helenístico de Pierre Jouguet." Classica - Revista Brasileira de Estudos Clássicos 30, no. 1 (October 17, 2017): 139. http://dx.doi.org/10.24277/classica.v30i1.304.
Full textAbstract:
O helenista francês Pierre Jouguet (1896 – 1949) publicou seu estudo sobre Alexandre Magno e o Mundo Helenístico em 1926. De título L’impérialisme macédonien et l’hellénisation de l’Orient, a obra carrega matizes imperialistas modernos, presentes, em especial, quando Jouguet aborda os contatos culturais entre grego-macedônios e autóctones, limitados, em seu entendimento, a uma inconteste helenização dos últimos. Desta forma, este artigo discutirá a possibilidade de Jouguet projetar os anseios imperialistas da França moderna para o Mundo Antigo, notadamente quando são discutidas as relações culturais e o protagonismo das cidades gregas em sua obra.
49
Geropeppa, Maria, Dimitris Altis, Nikos Dedes, and Marianna Karamanou. "The first women physicians in the history of modern Greek medicine." Acta medico-historica Adriatica 17, no. 1 (July 1, 2019): 55–64. http://dx.doi.org/10.31952/amha.17.1.3.
Full textAbstract:
In an era when medicine in Greece was dominated by men, at the end of the 19th and during the first decades of 20th century, two women, Maria Kalapothakes [in Greek: Μαρία Καλαποθάκη] (1859-1941) and Angélique Panayotatou [in Greek: Αγγελική Παναγιωτάτου] (1878-1954), managed to stand out and contribute to the evolution of medicine. Maria Kalapothakes received medical education in Paris and then she returned to Greece. Not only did she contribute to several fields of medicine, but also exercised charity and even undertook the task of treating war victims on many occasions. Angélique Panayotatou studied medicine at the University of Athens and then moved to Alexandria in Egypt, where she specialized in tropical medicine and also engaged in literature. Panayotatou became the first female professor of the Medical School of Athens and the first female member of the Academy of Athens. In recognition for their contributions, Kalapothakes and Panayotatou received medals and honors for both their scientific work and social engagement.
50
Skuse, Alanna. "‘One Stroak of His Razour’: Tales of Self-Gelding in Early Modern England." Social History of Medicine 33, no. 2 (November 14, 2018): 377–93. http://dx.doi.org/10.1093/shm/hky100.
Full textAbstract:
Summary This article examines stories of men who gelded themselves in early modern England. These events, it argues, were shaped and partly motivated by a culture in which castration was seen as both degrading and potentially empowering. Religious precedents such as that of Origen of Alexandria framed self-gelding as a foolhardy activity, but one which nevertheless indicated an impressive degree of mastery over the body and its urges. Meanwhile, judicial and popular contexts framed castration as a humiliating and emasculating ordeal. Instances of self-gelding in this period are rare but nonetheless illuminating. Relayed in medical texts and popular ballads, such actions typically occurred as a response to emotional distress. In particular, men gelded themselves as a means to express feelings of emasculation within heterosexual relationships, and to dramatically renounce their role in the libidinal economy.