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Journal articles on the topic 'Anachronisms'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Vansina, Jan. "Useful Anachronisms: The Rwandan Esoteric Code of Kingship." History in Africa 27 (January 2000): 415–21. http://dx.doi.org/10.2307/3172122.

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Any mention in a text to something demonstrably more recent than its attributed date of composition is an anachronism. The presence of an anachronism is absolute proof that the purported date given for the redaction of the final the text is wrong and that the real date occurred later than the date implied by the anachronism. In rare cases an anachronism can also occur in reverse, namely, when it can be shown that the anachronism implies the presence of something (an archaism, a practice) which had been replaced or had disappeared by the purported date for the manuscript. Anachronisms can be very useful both to date a document and in some cases to show us something about the dynamics involved in the creation of a text. The detection of anachronisms is common with regard to written documents, but they can also be used for the study of oral documents which have been memorized word by word, especially when only one version of such documents has survived. That is the case for the Rwandan esoteric code of kingship, which yields an excellent example of how a systematic search for anachronisms throws light on such a document and allows a historian to use its contents with much greater confidence than was the case otherwise.Ubwiiru is the name given in Rwanda to a set of eighteen pieces in prose, called “roads” or “ways,” which vary in length between 74 and 1252 lines and were learned by heart since “immemorial times” by specialists called abiiru.

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2

Nathan, Olivia. "Anachronisms." Sewanee Review 132, no. 1 (January 2024): 71–91. http://dx.doi.org/10.1353/sew.2024.a919139.

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3

Giovenale, Marco. "from anachronisms." Capitalism Nature Socialism 22, no. 1 (March 2011): 119. http://dx.doi.org/10.1080/10455752.2010.546665.

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4

Aistara, Guntra A. "Authentic Anachronisms." Gastronomica 14, no. 4 (2014): 7–16. http://dx.doi.org/10.1525/gfc.2014.14.4.7.

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This article explores the relationship between Soviet and pre-Soviet histories in the reinvention of traditional foods in Latvia, with particular attention to how these products are transformed into new commodity forms. It focuses on regional home-baked breads and local wines produced from grapes grown in western Latvia. Both of these revivals of culinary heritage engage in complex and contradictory processes of “authentification” by taking an historical artifact—such as a recipe, a piece of equipment, or an ancient tale—and consciously crafting the missing pieces around it to produce an authentic food product, one that includes seemingly anachronistic elements of different eras. The result is a material and symbolic bricolage (Lévi-Strauss 1966) that represents both producers’ and consumers’ innovative efforts to preserve or redefine livelihoods in times of change, and to negotiate complicated cultural memories of various pasts. Rather than dismissing seemingly out-of-place elements as “tampering with tradition,” I show how they are the very foundation of authenticity. I argue that the authenticity of homemade foods, like bread, is based on acknowledging the seemingly misplaced Soviet elements of the processes alongside the “ancient” recipes and modern European infrastructure, while in the case of wine we see an effort to forget the Soviet past and leapfrog to a European future. The fate of such claims, however, depends on the social networks through which the products circulate, as informal networks for home-baked breads become professionalized, and entirely new networks of connoisseurs are created who are interested in following the fate of attempts to grow “real” European wines in Latvia.

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Hanson, Lenora. "“Ludicrous Anachronisms”." Comparative Literature 72, no. 2 (June 1, 2020): 159–79. http://dx.doi.org/10.1215/00104124-8127449.

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Abstract This article proposes that eighteenth-century and Romantic-era accounts of dreams offer a useful model for understanding the phenomenon of enclosure, or what Marx famously labeled “so-called primitive accumulation.” Rather than a historical event or a set of particular laws, enclosure can be understood as a process by which gendered labor and criminalized mobility, two forms of what Marxist critics call “non-work,” became integral features of capital accumulation over the course of the Romantic period. This article pursues an analogy between what John Hunter defined as the “ludicrous anachronisms” of dreams and such forms of “non-work” as they appear in Mary Robinson’s 1791 poem “The Maniac.” Framed as an opium-induced dream that enables Robinson to share a psycho-physiological state akin to the wanderer “mad Jemmy,” Robinson forges relations between the poet and Jemmy that complicate any straightforward or sympathetic identification. Instead, her use of rhetorical indirection and inversion establishes analogies between the two through the effects of enclosure, highlighting the ambivalent ways in which subjects came to be indirectly related to one another through an historical inversion of their means of subsistence into conditions of vulnerability.

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Malone, Andrew S. "Acceptable Anachronism in Biblical Studies." Bible Translator 67, no. 3 (December 2016): 351–64. http://dx.doi.org/10.1177/2051677016671992.

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For the most part, biblical scholars have joined their secular counterparts in being vigilant—and even vigilantes—against anachronistic thinking and language. However, Scripture itself models a variety of apparently intentional anachronisms, such as the introducing of updated equivalents or of outdated archaisms. Such occurrences in both the Old and New Testaments invite us to revisit this complex phenomenon and to consider what anachronism (or some fresh, less pejorative designation) might contribute to our own contemporary interpretation and translation of the Bible.

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7

Z. Brower, A. V. "Net-Wielding Anachronisms?" Science 282, no. 5391 (November 6, 1998): 1047d—1047. http://dx.doi.org/10.1126/science.282.5391.1047d.

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8

Rubin, Miri. "Presentism’s Useful Anachronisms*." Past & Present 234, no. 1 (January 29, 2017): 236–44. http://dx.doi.org/10.1093/pastj/gtw057.

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9

Bullimore, Mark A. "Acronyms and Anachronisms." Optometry and Vision Science 77, no. 5 (May 2000): 223. http://dx.doi.org/10.1097/00006324-200005000-00001.

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Reider, Bruce. "Acronyms and Anachronisms." American Journal of Sports Medicine 36, no. 11 (November 2008): 2081–82. http://dx.doi.org/10.1177/0363546508326370.

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Pescatore, Richard M. "Anachronisms in Agitation." Emergency Medicine News 45, no. 6 (June 2023): 1,8–9. http://dx.doi.org/10.1097/01.eem.0000942500.77525.41.

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Dalché, Patrick Gautier. "Maps, Travel and Exploration in the Middle Ages: Some Reflections about Anachronism." Historical Review/La Revue Historique 12 (December 30, 2015): 143. http://dx.doi.org/10.12681/hr.8813.

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Abstract: How were maps conceived in the Middle Ages? Using the words “map”, “travel” and “exploration”, historians must be wary of anachronism. Medieval maps, like ours maps, are always materialized thought-objects and are thus interpretations of the world, inevitably variable and subject to criticism; in this respect, “modernity” has neither invented nor changed anything. The article addresses some anachronisms about the role of mappae mundi in mental journeys, their function in maritime travels and their role during the great “discoveries”; it claims that no other pre-modern civilization, except perhaps the Chinese, was ever so imbued<br />with cartographic culture.

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13

Boyd, David John. "Affective Anachronisms, Fateful Becomings." Screen Bodies 6, no. 1 (June 1, 2021): 78–102. http://dx.doi.org/10.3167/screen.2021.060107.

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This article examines the temporal and phenomenological philosophies of Gilles Deleuze, Félix Guattari, and Paolo Virno, specifically in relation to the transmedia franchises of the Japanese game studio, Type-Moon. Against linear, national, and majoritarian grand narratives of the historical, the otaku artists, writers, and developers responsible for the Fate series postulate whether it is possible to harness the intense and affective forces described by Jay Lampert as “the Joan of Arc effect” in the blink of an eye or in the palm of your hand. Through a philosophical and formal analysis of three spinoff series from the Fate franchise, this article investigates how Type-Moon’s deployment of the “anime machine” encourages its viewers and users to see and feel the abundance of flowing “nomadic memories” or counter-historical visions from the perspective of minor populations. Through this highly embodied and tactile experience of transhistorical (un)becomings, Type-Moon’s series offer a deterritorialized, post-national world-image of the otaku database which mediates between the overloading affects of becoming-woman and the digitally encoded logic of transversal through the frames, windows, interfaces, devices, platforms, and bodies that constitute Type-Moon’s vibrant anime ecology.

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Henry, Eric. "Anachronisms inLüshi chunqiuandShuo yuan." Early Medieval China 2003, no. 1 (June 2003): 127–38. http://dx.doi.org/10.1179/152991003788138429.

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15

Cunnally, John. "Editor’s Note: Creative Anachronisms." Source: Notes in the History of Art 43, no. 1 (September 1, 2023): 1–5. http://dx.doi.org/10.1086/729024.

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Nurkhalis, Nurkhalis, and T. Lembong Misbah. "Kritisasi Anakronisme Arkoun terhadap Keislaman dan Kemodernan." Jurnal Pemikiran Islam 3, no. 2 (December 31, 2023): 148. http://dx.doi.org/10.22373/jpi.v3i2.22473.

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Arkoun tried to suggest or introduce anachronistic as the beginning of the new Islamic model era. The representative Arab world of Islam does not recognize the world of anachronisms to accept the presence of the activities and creativity of modernity today. The essence of modernity is in fact necessary only in the methodology of open-minded Islamic societies, not converting Muslims to the Islamic worldview. Rethinking, reconstruction and renewal in the modern era are regarded as Islamic opposition due to the application of anachronisms changing the new order of Islam. Anachronism aims to devour Islamic turats (Islamic traditions) but is trapped in Islamic criticism. Islam Kaffah (Islamic perfectionist) will be brought into Islam al-yassar (Islamic Left). An anachronistic deliberation of the approaches used in the past issue of excavation of legal finalization will change according to modernity. Anachronism have been placed modernity as the creation of the advancement of all sides of human life with unlimited activities, creativity and ethos.AbstrakArkoun mencoba mensugestikan atau memperkenalkan anakronistik sebagai dimulainya era model Islam baru. Dunia Arab yang representatif Islam tidak mengenal adanya dunia anakronisme untuk menerima kehadiran aktifitas dan kreatifitas modernitas sekarang. Essensi modernitas sejatinya dibutuhkan hanya dalam metodologi membuka akal masyarakat Islam, bukan mengubah Muslim terhadap worldview Islam. Rethinking, rekonstruction dan renewal di era modern dianggap sebagai oposisi Islam akibat aplikasi anakronisme merubah tatanan baru keIslaman. Anakronisme bertujuan membaguskan turats Islam (tradisi Islam) namun terjebak dalam kritik Islam. Islam kaffah akan digiring ke dalam Islam al-yassar (Islam Kiri). Delibrasi anakronistik terhadap pendekatan-pendekatan yang digunakan pada masalah lalu tersebut tentang penggalian finalisasi hukum akan berubah sesuai modernitas. Anakronisme menempatkan modernitas sebagai penciptaan kemajuan semua sisi kehidupan manusia dengan berbagai aktifitas, kreatifitas dan ethos yang tanpa batas.

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17

Coyle, Karen. "Catalogs, Card—and Other Anachronisms." Journal of Academic Librarianship 31, no. 1 (January 2005): 60–62. http://dx.doi.org/10.1016/j.acalib.2004.12.001.

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18

PARKER, COLIN, and KEITH REILLY. "COMMENT: ANACHRONISMS IN A NEW ERA." Australian Accounting Review 1, no. 4 (November 1992): 14–15. http://dx.doi.org/10.1111/j.1835-2561.1992.tb00133.x.

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19

Hodgson, Geoffrey M. "Knowledge at work: Some neoliberal anachronisms." Review of Social Economy 63, no. 4 (December 2005): 547–65. http://dx.doi.org/10.1080/00346760500364403.

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20

Williamson, Samuel R. "Royal Anachronisms and the Great War." Sewanee Review 119, no. 4 (2011): lxi—lxiii. http://dx.doi.org/10.1353/sew.2011.0099.

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21

Dimova, Ralitza, and Antonio Savoia. "Institutions: Evolution, Path Dependency, Anachronisms and Impact." Journal of Development Studies 52, no. 2 (January 15, 2016): 161–65. http://dx.doi.org/10.1080/00220388.2015.1060319.

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22

Grady, Kyle. "Othello, Colin Powell, and Post-Racial Anachronisms." Shakespeare Quarterly 67, no. 1 (2016): 68–83. http://dx.doi.org/10.1353/shq.2016.0015.

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23

Merrill, Thomas S. "Licensure anachronisms: Is it time for a change?" Professional Psychology: Research and Practice 34, no. 5 (2003): 459–62. http://dx.doi.org/10.1037/0735-7028.34.5.459.

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24

Gniadek, Melissa. "Artistic Anachronisms: Pleasure Reading the Patent Office Building." J19: The Journal of Nineteenth-Century Americanists 2, no. 2 (2014): 214–23. http://dx.doi.org/10.1353/jnc.2014.0026.

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25

Mufti, Nasser. "Reading the Interregnum: Anachronisms in Gordimer’s July’s People." Journal of Narrative Theory 43, no. 1 (2013): 64–86. http://dx.doi.org/10.1353/jnt.2013.0008.

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26

Panichkin, Vyacheslav. "Culture, History, and Inheritance Law: a Comparative Legal Analysis." Bulletin of Kemerovo State University. Series: Humanities and Social Sciences 2023, no. 1 (January 27, 2023): 119–24. http://dx.doi.org/10.21603/2542-1840-2023-7-1-119-124.

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Inheritance is the most conservative sub-branch of civil law. As a result, it reflects the cultural and historical type of the society and is very conservative. In fact, it contains a lot of archaic norms that express out-of-date social relations. However, inheritance law is extremely reluctant to get rid of these legal anachronisms, probably, because their rigorism reflects the national identity of the people. The present research used the civilizational classification of legal systems developed by N. Ya. Danilevsky and applied it to the inheritance law as the most conservative sub-branch of civil law. After comparing Russian and Anglo-American inheritance laws, the author proved that each state adheres to its cultural and historical type by preserving some archaic institutions. These institutions lost their social relevance long ago but survived as a formal reflection of a once-relevant rigorous moral code. Some legal anachronisms persisted for so long that, having outlived their time, they suddenly acquired a new meaning in completely new circumstances.

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27

Aronson, Richard B. "Brittlestar Beds: Low-Predation Anachronisms in the British Isles." Ecology 70, no. 4 (August 1989): 856–65. http://dx.doi.org/10.2307/1941354.

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28

Clauss, Allen D., Stephen F. Nelsen, Mohamed Ayoub, John W. Moore, Clark R. Landis, and Frank Weinhold. "Rabbit-ears hybrids, VSEPR sterics, and other orbital anachronisms." Chem. Educ. Res. Pract. 15, no. 4 (2014): 417–34. http://dx.doi.org/10.1039/c4rp00057a.

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We describe the logical flaws, experimental contradictions, and unfortunate educational repercussions of common student misconceptions regarding the shapes and properties of lone pairs, inspired by overemphasis on “valence shell electron pair repulsion” (VSEPR) rationalizations in current freshman-level chemistry textbooks. VSEPR-style representations of orbital shape and size are shown to be fundamentally inconsistent with numerous lines of experimental and theoretical evidence, including quantum mechanical “symmetry” principles that are sometimes invoked in their defense. VSEPR-style conceptions thereby detract from more accurate introductory-level teaching of orbital hybridization and bonding principles, while also requiring wasteful “unlearning” as the student progresses to higher levels. We include specific suggestions for how VSEPR-style rationalizations of molecular structure can be replaced with more accurate conceptions of hybridization and its relationship to electronegativity and molecular geometry, in accordance both with Bent's rule and the consistent features of modern wavefunctions as exhibited by natural bond orbital (NBO) analysis.

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Guimarães, Paulo R., Mauro Galetti, and Pedro Jordano. "Seed Dispersal Anachronisms: Rethinking the Fruits Extinct Megafauna Ate." PLoS ONE 3, no. 3 (March 5, 2008): e1745. http://dx.doi.org/10.1371/journal.pone.0001745.

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Hajdu, Péter. "Unnecessary anachronisms as ‘facts’ in Central European historical novels." Neohelicon 43, no. 2 (September 27, 2016): 417–25. http://dx.doi.org/10.1007/s11059-016-0353-x.

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31

Sundén, Jenny. "Corporeal Anachronisms: Notes on Affect, Relationality, and Power in Steampunk." Somatechnics 3, no. 2 (September 2013): 369–86. http://dx.doi.org/10.3366/soma.2013.0103.

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Steampunk is an aesthetic technological movement incorporating science fiction, art, engineering, and a vibrant 21st century Do-It-Yourself counterculture. This article explores the feminist potentials of ‘thinking with’ steampunk as a playful, affective and decidedly political response to the present technological condition. It starts out by navigating the field of affect theory with a Deleuzian reading of Baruch Spinoza on affect, to then engage in the affective renderings of the relations, rhythms, and power of a soma-technology central to steampunks as well as their Victorian predecessors: the corset. The purpose of the article is (at least) threefold: first, it sets out to complicate the notion of the corset as either oppressive or liberating by a move from signification to affect. Secondly, it aims to put a feminist spin on Spinoza, by offering what Moira Gatens (2000) calls a micropolitical feminism of the in-betweens of subjects (or bodies). The argument, thus, takes seriously the seeming lack of distinction in Spinoza between nature and artifice, which opens up possibilities of exploring the affective relations and the in-betweens of human and nonhuman bodies. Finally, and as a result of this interest in the affective relationality of human and nonhuman bodies, the article contributes to the discussion of ‘somatechnics’ ( Sullivan and Murray 2009 ) by proposing an intimate relationship between somatechnics and affect.

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32

McKim, Joel. "The digital anachronisms of Ben Wheatley's A Field in England." Critical Quarterly 58, no. 1 (April 2016): 46–51. http://dx.doi.org/10.1111/criq.12259.

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Choy, Howard Y. F. "Calculated Anachronisms and Intertextual Echoes inBu Jiang Zong baiyuan zhuan." Tang Studies 1996, no. 14 (June 1996): 99–123. http://dx.doi.org/10.1179/073750396787772994.

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Chen, Jue. "Calculated Anachronisms and Intertextual Echoes inBu Jiang Zong baiyuan zhuan." Tang Studies 1996, no. 14 (June 1996): 67–97. http://dx.doi.org/10.1179/073750396787773029.

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Schor, Joel. "Anachronisms or rising stars: The black land-grant college system." Agriculture and Human Values 2, no. 3 (June 1985): 76–79. http://dx.doi.org/10.1007/bf01530592.

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Schuler, Stephen J. "Of Battles and Books:Raphael's Anachronisms in Paradise Lost." Milton Quarterly 57, no. 1-2 (March 2023): 13–24. http://dx.doi.org/10.1111/milt.12434.

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Döring, Tobias. "Staging Forgetting: How Botho Strauß and Heiner Müller Dislocate A Midsummer Night’s Dream." Shakespeare Bulletin 41, no. 1 (March 2023): 13–34. http://dx.doi.org/10.1353/shb.2023.a907988.

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Abstract: Comedy may well be the generic form most intensely tied to the contemporary. If contemporariness, as defined by Giorgio Agamben, is “that relationship with time that adheres to it through a disjunction and an anachronism,” comedy stages this relationship by making such disjunctions the prerequisite of laughter while subjecting its protagonists to confusions and anachronisms, in the words of Shakespeare’s Puck, “that befall preposterously” (3.2.121). How, then, does comedy travel through time? How may its disjunctions be displaced to very different circumstances? And how, specifically, can it be rewritten so as to contest the pastness of the past? This article sets out to explore these issues through a reading of two little known, but highly resonant and symptomatic, German stage plays that engage, in rather different ways, with A Midsummer Night’s Dream : whereas Heiner Müller’s Waldstück (1969) relocates the erotic and political entanglements of Shakespeare’s Athens to a workers’ recreation home in the German Democratic Republic, Botho Strauß’s Der Park (1983) tries to reimagine mythic characters and their magic charm under conditions of West German banality. Both merit comparison and study as their project is less directed at remembering and retrieving powerful Shakespearean legacies than marking loss and making us forget their power—comedies which, in Agamben’s sense, hold their gaze on their own time so as to perceive its darkness.

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Chen, Jue. "Calculated Anachronisms and Intertextual Echoes in Bu Jiang Zong baiyuan zhuan." Tang Studies 14, no. 1 (1996): 67–97. http://dx.doi.org/10.1353/tan.1996.0003.

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Vellucci, Sherry L. "The Way I See It: Future catalogers: Essential colleagues or anachronisms?" College & Research Libraries News 57, no. 7 (July 1, 1996): 442–43. http://dx.doi.org/10.5860/crln.57.7.442.

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Špelda, Daniel. "Anachronisms in the history of science: An attempt at a typology." Almagest 3, no. 2 (November 2012): 90–119. http://dx.doi.org/10.1484/j.alma.5.100825.

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Gailey, Nerissa. "Strange Bedfellows: Anachronisms, Identity Politics, and the Queer Case of Trans*." Journal of Homosexuality 64, no. 12 (November 28, 2016): 1713–30. http://dx.doi.org/10.1080/00918369.2016.1265355.

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McCabe, Kevin. "‘Was Juvenal a Structuralist?‘ a Look at Anachronisms in Literary Criticism." Greece and Rome 33, no. 1 (April 1986): 78–84. http://dx.doi.org/10.1017/s0017383500029983.

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Oliver Goldsmith once wrote that the cultural history of a civilization can be divided into three periods: ‘its commencement, or the age of poets; its maturity, or the age of philosophers; and its decline, or the age of critics.’ Goldsmith went on to argue that the increase of critics is a natural result of the spread of learning, but, at the same time, invariably contributes to its decline. This is because critics represent a lower common denominator in literary taste than the poet or the philosopher, and because they approach culture in a more mechanical or hidebound manner. Goldsmith defines critics as ‘all such as judge by rule, and not by feelings’. He looks back to the days of King William and Queen Anne, and suggests that the decline in letters evident in his own day is partly attributable to the prevalence of criticism:

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LEIGHTEN, P. "Cubist Anachronisms: Ahistoricity, Cryptoformalism, and Business-as-Usual in New York." Oxford Art Journal 17, no. 2 (January 1, 1994): 91–102. http://dx.doi.org/10.1093/oxartj/17.2.91.

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Cortese, Samuele, Stephen V. Faraone, and Joseph Sergeant. "Misunderstandings of the genetics and neurobiology of ADHD: Moving beyond anachronisms." American Journal of Medical Genetics Part B: Neuropsychiatric Genetics 156, no. 5 (May 25, 2011): 513–16. http://dx.doi.org/10.1002/ajmg.b.31207.

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Holst, Jonas. "Når den fortalte historie går op i limningen." Passage - Tidsskrift for litteratur og kritik 34, no. 81 (June 1, 2019): 39–53. http://dx.doi.org/10.7146/pas.v34i81.114429.

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Jonas Holst: “When the Historical Told Tale Falls Apart – On Peter Seeberg’s Literary Documentarism” The article offers a study of the ways in which the Danish author Peter Seeberg employs historical material and genres in his literary texts. Seeberg makes use of a variety of genres and anachronisms to create splits in historical time so that other forms of temporality come to the fore, especially humans’ own existentially experienced time as finite beings and eternal time on a cosmological scale.

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Hume, Naomi. "Avant-Garde Anachronisms: Prague's Group of Fine Artists and Viennese Art Theory." Slavic Review 71, no. 3 (2012): 516–45. http://dx.doi.org/10.5612/slavicreview.71.3.0516.

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The Czech Group of Fine Artists published their journal, Umělecký měsíčník (Art Monthly, 1911-1914) to justify their abstraction and their interest in French cubism in response to criticism that denigrated their work as incomprehensible and foreign. In this article, Naomi Hume argues that the Group's strategy was fundamentally at odds with how avantgardes have been understood to operate in scholarship on modernism. Rather than asserting a break with the past, the Group applied new Viennese art historical approaches—particularly those of Alois Riegl, Max Dvořák, and Vincenc Kramář—to draw parallels between their work and prior art objects that departed from mimesis. They equated their radical style with what Riegl called anachronisms in art's development, moments when an independent will to form emerges from the mainstream. By bringing French cubist ideas into dialogue with the inherent spirituality of their own national tradition, the Group saw themselves as reinvigorating Czech art.

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Cavallini, Roberto. "Heretical anachronisms: framing temporality and tradition in Pier Paolo Pasolini’s essay films." Studies in European Cinema 13, no. 3 (September 2016): 214–26. http://dx.doi.org/10.1080/17411548.2016.1246310.

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Rochberg, Francesca. "ṭupšarrūtu and the Historiography of Science." Claroscuro. Revista del Centro de Estudios sobre Diversidad Cultural, no. 20 (December 30, 2021): 1–27. http://dx.doi.org/10.35305/cl.vi20.53.

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Over the course of many centuries, cuneiform scribe-scholars produced a textual culture of learning that organized knowledge of the phenomenal world as defined by their particular interests. The ancient term for this culture was ṭupšarrūtu “the art of the scribe.” That we grant this culture the designation scientific is not without problems from the perspectives both of modern philosophy of science and of conventional historiography of science. This essay reflects on the anachronisms entailed in transposing such ideas about science to the premodern cuneiform world and the consequences these ideas have on a historiography of science inclusive of cuneiform scientific texts.

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Troca Pereira, Reina Marisol. "Filósofos e Assassinos." Classica - Revista Brasileira de Estudos Clássicos 36 (December 6, 2023): 1–25. http://dx.doi.org/10.24277/classica.v36.2023.1063.

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The late Hellenic pseudograph here translated in Portuguese is attributed to Chion of Heraclea. It denotes his maturing path through the evolution of values based on philosophical studies arranged in favor of the community. Subjugated by Clearchus, the locality becomes the object of liberation by the young aristocrat who, along with other conspirators, altruistically gives up a comfortable life and even his own existence. Due to unknown authorship, dating and purposes of that epistolographic novel, as well as the existence of various inconsistencies, anachronisms and historical errors, an ethical doubt gains consistency: after all, can a murder be heroic and praiseworthy?

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Arfara, Katia. "Critical Anachronisms: Wael Shawky’s The Song of Roland: The Arabic Version." Contemporary Theatre Review 32, no. 1 (January 2, 2022): 46–60. http://dx.doi.org/10.1080/10486801.2021.2007896.

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