Academic literature on the topic 'Arcadianism'
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Journal articles on the topic "Arcadianism"
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Hjorth, Ronnie. "Political Decay and Political Arcadianism." De Ethica 5, no. 1 (May 7, 2018): 37–49. http://dx.doi.org/10.3384/de-ethica.2001-8819.185137.
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An account of evil in classical political theory is the concept of evil government. The notion of political decay from good to evil government or to anarchy, the absence of government, among classical political theorists represents both a moral and a political problem. This essay argues that political decay remains a perennial problem because the political condition itself involves the seeds to its own destruction. Moreover, it is claimed that the nostalgic longing to a glorious past for nations or peoples risks turning into what is here labelled ‘political arcadianism’, fostering futile attempts to return to past conditions. The argument is that political arcadianism when focusing on the imagined past rather than the present is a possible cause of political decay.
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Rae, Patricia. "Double Sorrow: Proleptic Elegy and the End of Arcadianism in 1930s Britain." Twentieth Century Literature 49, no. 2 (2003): 246. http://dx.doi.org/10.2307/3176003.
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Rae, Patricia. "Double Sorrow: Proleptic Elegy and the End of Arcadianism in 1930s Britain." Twentieth-Century Literature 49, no. 2 (2003): 246–75. http://dx.doi.org/10.1215/0041462x-2003-3006.
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Dueck, Daniela. "A Lunar People: The Meaning of an Arcadian Epithet, or, Who is the Most Ancient of Them All?" Philologus 164, no. 1 (June 3, 2020): 133–47. http://dx.doi.org/10.1515/phil-2020-0101.
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AbstractA brief scholion allusion to a “Selenite” community in Arcadia raises a question concerning this epithet and its meaning on the background of similar expressions denoting extreme antiquity. The better known term associated with the Arcadians is Proselēnoi, namely, pre-lunar, people who preceded the moon. This term is examined through several options of understanding. At the core of this analysis stands the Classical tendency to highly appreciate early periods of time and early peoples. This opens up a discussion of autochthony and the concept of extreme antiquity, particularly associated with Arcadia. The result is an etymologically based mythographic study centred on the Arcadians’ existence in relation to the first appearance of the moon. The conclusion offers a new interpretation of a neglected term.
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Papanghelis, Theodore D. "A Notes onAeneid8.514–517." Classical Quarterly 43, no. 1 (May 1993): 339–41. http://dx.doi.org/10.1017/s0009838800044438.
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Evander promises Aeneas two hundred of his Arcadians for the war against the Italians, with as many cavalry under Pallas into the bargain; and puts his son under the Trojan leader's command:hunc tibi praeterea, spes et solacia nostri,Pallanta adiungam; sub te tolerare magistromilitiam et graue Martis opus, tua cernere factaadsuescat, primis et te miretur ab annis.
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SMITH, AYANA. "THE MOCK HEROIC, AN INTRUDER IN ARCADIA: GIROLAMO GIGLI, ANTONIO CALDARA AND L'ANAGILDA (ROME, 1711)." Eighteenth Century Music 7, no. 1 (January 21, 2010): 35–62. http://dx.doi.org/10.1017/s1478570609990443.
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ABSTRACTIn 1711 the opera L'Anagilda was performed in the private theatre of Francesco Maria Ruspoli, an important Roman patron of the Arcadian Academy. L'Anagilda's librettist (Girolamo Gigli) and composer (Antonio Caldara) were both associated with this society, but the opera contrasts with the basic goal of Arcadian aesthetics – namely, to reform literature and opera by imitating the structure of ancient Greek tragedy and the stylistic purity of Italian renaissance poets. Rather, Gigli and Caldara created an opera infused with comedy, interspersed with fantastic intermezzos and formulated according to a genre not endorsed by Arcadian literary critics, the mock heroic. This article explores topics related to one central question: why would Gigli and Caldara openly flout the literary precepts of Arcadia? Gigli was a career satirist whose works eventually caused him to be exiled from his native Siena, all of Tuscany and the Papal States, and to be expelled from three major literary academies, the Intronati, the Cruscanti and the Arcadians. Since he continually criticized the organizations to which he belonged for their narrow-mindedness, prejudice and hypocrisy, I contend that L'Anagilda represents a critique of Arcadia. Yet in the process, Gigli also shows the Arcadians that there is more than one path to verisimilitude and the imitation of classical models. Despite the mock-heroic characteristics of the libretto, Gigli adheres to some Arcadian structural requirements, and Caldara's score heightens the characterizations and the overall verisimilitude of the opera.
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Gordillo Hervás, Rocío. "Antinous and the Games of the Koinon of the Achaeans and the Arcadians in Mantinea." Hermes 148, no. 2 (2020): 218. http://dx.doi.org/10.25162/hermes-2020-0013.
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Harrison, D. "W(h)ither the Grasslands? Arcadians and Utopians in the Recent Novels of Sharon Butala." Interdisciplinary Studies in Literature and Environment 16, no. 2 (April 1, 2009): 299–326. http://dx.doi.org/10.1093/isle/isp028.
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Versiani dos Anjos, Carlos. "A Arcádia Romana e a Arcádia Ultramarina: diálogos literários entre a Itália e o Brasil na segunda metade do século XVIII / The Roman Arcadia and the Arcadia Ultramarina: Literary Dialogues between Italy and Brazil in the Second Half of the Eighteenth Century." O Eixo e a Roda: Revista de Literatura Brasileira 28, no. 3 (September 3, 2019): 83. http://dx.doi.org/10.17851/2358-9787.28.3.83-114.
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Resumo: Este trabalho visa apresentar as relações literárias entre árcades brasileiros da segunda metade do século XVIII e a Arcádia Romana, a que alguns destes árcades eram filiados, ou a ela associados por intermédio da chamada Arcádia Ultramarina, academia criada no Brasil, na capitania de Minas Gerais, por Cláudio Manuel da Costa. O artigo analisa os primórdios da Arcádia Romana e seus teóricos precursores; o movimento dos poetas brasileiros na Europa e no Brasil, para a criação de uma colônia ultramarina daquela Academia; os esforços de Basílio da Gama, Seixas Brandão e Cláudio Manuel neste empreendimento; a participação do poeta Silva Alvarenga, também como crítico literário; e a recepção crítica sobre a existência e significado da Arcádia Ultramarina, nas suas relações com a Arcádia Romana, entre estudiosos contemporâneos da Itália e do Brasil.Palavras-chave: Arcádia Romana; Arcádia Ultramarina; século XVIII; Literatura Arcádica; História da Literatura.Abstract: We aim to present the literary relations between Brazilian arcadians in the second half of the eighteenth century and the Roman Arcadia, in which some of these arcadians were affiliated or associated to the so-called Arcadia Ultramarina, an academy created in Brazil, in the captaincy of Minas Gerais, by Cláudio Manuel da Costa. We analyze the beginning of the Roman Arcadia and its precursor theorists; the movement of Brazilian poets in Europe and Brazil, for the creation of an overseas colony of that Academy; the efforts of Basilio da Gama, Seixas Brandão and Cláudio Manuel in this venture; the participation of the poet Silva Alvarenga, also as a literary critic; and the critical reception on the existence and significance of the Arcadia Ultramarina in its relations with the Roman Arcadia among contemporary scholars from Italy and Brazil.Keywords: Roman Arcadia; Arcadia Ultramarina; XVIII Century; Arcadian Literature; History of Literature.
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Megraw, Richard B. "The Writing on the Wall: Treasury Section Murals in New Deal Louisiana." Prospects 21 (October 1996): 327–45. http://dx.doi.org/10.1017/s0361233300006578.
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Up in Bienville Parish, through piney hills rolling toward the Ozarks, the road winds down a sweeping curve, rises abruptly, and enters Arcadia, Louisiana. Main Street parallels an abandoned railroad spur and runs along eighty yards of brick-faced storefronts. The usual concerns flourish: a flower shop, an insurance agency, the pharmacy, and a secondhand furniture store. There is also a Baptist revival hall, but people point it out for another reason. Years before it was a house of the Lord, the building was a home for the dead, a funeral parlor, and as such, briefly, the focal point of national attention. That was in 1934 when, shortly after the sheriff sprang his trap, the corpses of Bonnie Parker and Clyde Barrow were fetched back to town and propped on slabs leaning in the undertaker's window. Tellers of the tale usually smile at the irony, but it is not the only one Arcadians can claim. Across the street and down the block from the morguecumrevival hall stands a United States post office built during the Great Depression. It conforms to the standard floor plan then in vogue, and at one end of the main hall, over the postman's door, hangs a mural whose warm pastels depict an abundant cotton harvest. Black pickers dot the field, sacks filled to bursting. A white driver crests the hill in a wagon brimming over with the yield and descends a road leading toward the mill. Surrounding hills stretch beyond (Figure 1).
Dissertations / Theses on the topic "Arcadianism"
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Ribeiro, Ana Maria Oliveira Lau. "Arquitetura e ética." Doctoral thesis, Universidade de Lisboa, Faculdade de Arquitetura, 2020. http://hdl.handle.net/10400.5/20667.
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Tese de Doutoramento em Arquitetura, com a especialização em Teoria e História apresentada na Faculdade de Arquitetura da Universidade de Lisboa para obtenção do grau de Doutor.Nos últimos duzentos anos a historiografia da arquitetura alcançou um progresso notável, contudo não existe uma história da arquitetura doméstica que reúna, num todo coerente, as várias arquiteturas – de elite, vernacular e primitiva – narrando a evolução da habitação na Europa. A presente investigação é um contributo para a preparação de uma futura história da arquitetura doméstica na Europa. Na primeira parte, são estudados os preconceitos centrais da cosmovisão europeia, alicerçada na teoria da evolução das espécies, e que são um obstáculo à integração das várias arquiteturas numa só historiografia. Na segunda parte, os preconceitos falsos são ultrapassados, e os preconceitos verdadeiros são integrados com o conhecimento científico atual, nos campos da arqueologia, da genética e da história, para estabelecer o esboço de uma história da habitação europeia até ao final da Idade Média. Neste período a cabana foi o tipo de construção predominante, tendo ocorrido uma transição significativa da cabana comunitária para a cabana unifamiliar, que correspondeu ao início da propriedade privada e, consequentemente, da desigualdade entre os seres humanos. Na terceira parte, à habitação primitiva europeia é devolvida a sua dignidade histórica, recordando como foi incorporada na teoria da arquitetura moderna por Laugier, através da correspondência entre a filosofia de Rousseau com o arquétipo da cabana primitiva – símbolo da sociedade gentílica igualitária – e do templo grego, enquanto cabana de pedra – símbolo da sociedade democrática. Ao final da experiência hermenêutica, é possível compreender como a cabana primitiva, inserida na tradição do arcadismo, é representação da Idade de Ouro, do tempo em que não existia a desigualdade social, e como a arquitetura do helenismo é representação da luta pela liberdade, pela igualdade e pela fraternidade, por sua vez origem das democracias europeias atuais, e fundamento da Modernidade.
ABSTRACT: In the last two hundred years, the historiography of architecture has reached a remarkable progress, but yet no history of domestic architecture has been made that brings together, in a coherent whole, the several different architectures – elite, vernacular and primitive – narrating the evolution of housing in Europe. The research here presented is a contribution for the preparation of a future history of domestic architecture in Europe. In the first part are studied the central prejudices of the European worldview, based on the theory of evolution of species, which obstructs the integration of the several architectures in a single historiography. In the second part, false prejudices are overcome, and true prejudices are integrated with the current scientific knowledge, in the fields of archeology, genetics and history, to establish a possible outline of a history of European housing until Late Middle Ages. During this period, the hut was the predominant type of construction, and a significant transition occurred from the community hut to the single family hut, which corresponded to the beginning of private property and, consequently, of inequality between human beings. In the third part, primitive European housing is restored to its historical dignity, recalling how it was incorporated into Laugier’s theory of modern architecture, through the correspondence between Rousseau’s philosophy, the archetype of the primitive hut – symbol of egalitarian gentile society – and the Greek temple, as a stone hut – symbol of democratic society. At the end of the hermeneutic experience, it is possible to understand how the primitive hut, as a part of the Arcadian tradition, is a representation of the Golden Age, the time when social inequality did not exist, and how the architecture of Hellenism is a representation of the struggle for freedom, equality and fraternity, which in turn is the origin of modern European democracies, and foundational of Modernity.
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Pacheco, Mirela Magnani. "O Parnaso Lusitano e a formação do cânone : a invenção do arcadismo na historiografia da literatura brasileira (1757-1827)." Universidade Federal de Sergipe, 2011. https://ri.ufs.br/handle/riufs/5789.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorThe present work investigates the relevance of the Parnaso Lusitano (1826), written by the portuguese author, named Almeida Garrett (1799-1854), in the construction process of the first Brazilian literary canon, proposing an analysis of the way his critique has been (re) appropriated by other eighteenth century literary anthologies, as well as the Brazilian literary historiography, serving as theorical basis for the scholar use of this literature, and contributing to the invention of the Arcadianism in its historiography. Thus, aiming at the objectives presented, besides the legislation related to literature teaching in each period, some eighteenth century anthologies, florilegiums, as well as other anthologic writings published between 1830 and 1860 various theoretical sources have been used as a reference, such as: literary theory (WILLIAMS, 1958; EAGLETON, 1983; CULLER, 1999; BLOOM, 1994; KHOTE, 1997), literary history (CARPEAUX, 1959; CÉSAR, 1978; ROUANET, 1991; SOUZA, 1999, 2007; ABREU, 2003; TEIXEIRA, 1999; WEBER, 1997; ZILBERMAN, 1994, 1997; ZILBERMAN e MOREIRA, 1998); cultural history (ANDERSON, 2008; RENAN, 2008; HALL, 2005;) and history of school subjetcs (CHERVEL, 1990; HÉBRARD, 1999; OLIVEIRA, 2004, 2008, 2010).
Este trabalho investiga o processo de formação do cânone brasileiro setencentista, a partir do Parnaso Lusitano (1826), de Almeida Garrett (1799-1854), buscando analisar o modo como seus julgamentos críticos foram (re) apropriados pelas antologias oitocentistas e pela historiografia literária brasileira, servindo de lastro teórico para o uso escolar da literatura nacional e contribuindo para a invenção do Arcadismo na historiografia dessa literatura. Para tanto, além da legislação referente ao ensino de literatura no período recortado, de algumas antologias, parnasos, florilégios e ensaios publicados entre 1830 e 1860 e da própria obra citada, serão usados alguns pressupostos da teoria literária (WILLIAMS, 1958; EAGLETON, 1983; CULLER, 1999; BLOOM, 1994; KHOTE, 1997), da história literária (CARPEAUX, 1959; CÉSAR, 1978; ROUANET, 1991; SOUZA, 1999, 2007; ABREU, 2003; TEIXEIRA, 1999; WEBER, 1997; ZILBERMAN, 1994, 1997; ZILBERMAN e MOREIRA, 1998); da história cultural (ANDERSON, 2008; RENAN, 2008; HALL, 2005;) e da história das disciplinas escolares (CHERVEL, 1990; HÉBRARD, 1999; OLIVEIRA, 2004, 2008, 2010).
Books on the topic "Arcadianism"
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Banfield, Stephen. English Musical Comedy, 1890–1924. Edited by Robert Gordon and Olaf Jubin. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988747.013.4.
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Musical comedy in London’s West End theatres during and on either side of the Edwardian period is reassessed against the traditional narrative of period obsolescence and Americanization. This is done through close readings of audience capacity and demographics, musical economics, musical topics, script and lyric writing (including humour), standard plots, performance practice, and opulent production values. The genre’s celebration of modernity and investment not only in the British Empire but also in its own merchandise and afterlife of amateur productions is analysed. Special reference is made to the producer George Edwardes; the composers Lionel Monckton, Paul Rubens, and Howard Talbot; the lyricist Adrian Ross; the stars Gertie Millar and George Grossmith; and the shows The Arcadians, To-Night’s the Night, The Quaker Girl, and A Country Girl. The genre’s particular appeal during the First World War is also covered. Research questions for the future are raised.
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Blome, David A. Greek Warfare beyond the Polis. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501747526.001.0001.
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This book assesses the nature and broader significance of warfare in the mountains of classical Greece. Based on detailed reconstructions of four unconventional military encounters, the book argues that the upland Greeks of the classical mainland developed defensive strategies to guard against external aggression. These strategies enabled wide-scale, sophisticated actions in response to invasions, but they did not require the direction of a central, federal government. The book brings these strategies to the forefront by driving ancient Greek military history and ancient Greek scholarship “beyond the polis” into dialogue with each other. As it contends, beyond-the-polis scholarship has done much to expand and refine our understanding of the ancient Greek world, but it has overemphasized the importance of political institutions in emergent federal states and has yet to treat warfare involving upland Greeks systematically or in depth. In contrast, the book scrutinizes the sociopolitical roots of warfare from beyond the polis, which are often neglected in military histories of the Greek city-state. By focusing on the significance of warfare vis-à-vis the sociopolitical development of upland polities, the book shows that although the more powerful states of the classical Greek world were dismissive or ignorant of the military capabilities of upland Greeks, the reverse was not the case. The Phocians, Aetolians, Acarnanians, and Arcadians in circa 490–362 BCE were well aware of the arrogant attitudes of their aggressive neighbors, and as highly efficient political entities, they exploited these attitudes to great effect.
Book chapters on the topic "Arcadianism"
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Temple, Nicholas. "Pastoral language in the early eighteenth century (Arcadianism)." In Architecture and the Language Debate, 189–236. Abingdon, Oxon ; New York : Routledge, 2020. | Series: Routledge research in architectural history: Routledge, 2020. http://dx.doi.org/10.4324/9781315638492-4.
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Blome, David A. "The Defense of Arcadia in 370." In Greek Warfare beyond the Polis, 73–95. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501747526.003.0005.
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This chapter studies the Defense of Arcadia in 370. During the summer of 370, the Arcadians formed a formal koinon known as the Arcadian League. At the very interface of the transition from ethnos to koinon, the Arcadians had to face a Spartan-led invasion that threatened the existence of their nascent league. The Arcadians' response to this invasion—the Defense of Arcadia—was the first collective action of the Arcadian League documented in a contemporary source. But past scholarship has virtually ignored the dynamics and greater significance of this encounter, leaving a series of questions open for investigation. Was it the case that the founding of a formal league finally enabled widespread collective action in Arcadia? Was the organized force of Arcadians opposing the Spartan invasion of 370 a federal army? The chapter seeks to answer these questions by reconstructing the intricacies of the Arcadians' defense. Such an approach reveals that the Arcadians enacted a sophisticated defensive strategy that existed before the invasion of 370. This strategy made use of the basic infrastructure of the region, exploited a number of geographical and tactical advantages, and relied on the cooperation of civilian populations to observe, control, menace, attack, and ultimately drive off the invading army.
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Blome, David A. "Conclusion." In Greek Warfare beyond the Polis, 96–106. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501747526.003.0006.
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This concluding chapter identifies the similarities and differences in the defensive activities of the Phocians, Aetolians, Acarnanians, and Arcadians circa 490–362. The tactics of the four ethnos, the potential threats to each ethnos, and the amount of foreign involvement in each defense provide sources of variation. Despite all of this variety, a common theme cuts across the four cases that reveals an underlying unity to the defense of Greek upland ethnē. Each of the four ethnos developed peculiar defensive strategies tailored to their respective geopolitical circumstances that guarded against potential invasions from the lowlands. Their methods and aims may have been different, but the calculation, coordination, and sophistication on display in the four cases show that these upland Greeks recognized the potential threats that surrounded them and had planned accordingly. The chapter then explains how the defensive strategies of the four ethnos differed from that of the polis-centric realm. It also explores the military roots of ancient federal states.
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"The Garden and the Visual Arts in the Contemporary Period: Arcadians, Post-classicists and Land Artists." In The Architecture of Western Gardens: A Design History from the Renaissance to the Present Day. MIT Press, 1991. http://dx.doi.org/10.37862/aaeportal.00122.076.
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Abulafia, David. "The Heirs of Odysseus, 800 BC–550 BC." In The Great Sea. Oxford University Press, 2011. http://dx.doi.org/10.1093/oso/9780195323344.003.0014.
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Whether the early Greeks possessed as powerful a sense of identity as the Phoenicians is far from clear. Only when a massive Persian threat appeared to loom from the east, in the sixth century, did the diverse Greek-speakers of the Peloponnese, Attika and the Aegean begin to lay a heavy emphasis on what they had in common; the sense of a Hellenic identity was further strengthened by bitter conflicts with Etruscan and Carthaginian navies in the west. They knew themselves as distinct groups of Ionians, Dorians, Aeolians and Arcadians, rather than as Hellenes. There were the Spartans, proud inheritors of the Dorian name, who saw themselves as recent immigrants from the north. There were the Athenians, who insisted they were the unconquered descendants of more ancient Greeks. There were the Ionians, thriving in the new settlements across the Aegean, in Chios, Lesbos and on the Asian coast. The ‘Greeks’ cannot be identified simply as those who took delight in tales of the Greek gods and heroes, which were common currency elsewhere, especially among the Etruscans; nor would the Greeks have wished to recognize as fellow- Greeks all inhabitants of what we now call Greece, since they identified among the population of the islands and coasts strange remnants of earlier peoples, generically called ‘Pelasgians’ or ‘Tyrsenians’; besides, the Greek-speakers were themselves moving outwards from the Aegean and Peloponnese towards Asia Minor, where they would remain for over two and a half millennia, and towards Sicily, Italy and North Africa. How, when and why this great diaspora was created remains one of the big puzzles about the early Iron Age Mediterranean. What is certain is that it transformed the area, bringing goods and gods, styles and ideas, as well as people, as far west as Spain and as far east as Syria. The Greeks remembered these movements of people and things by way of often complex and contradictory tales of ancient ancestors who spread their seed across the Mediterranean: whole peoples at times reportedly boarded ships to be carried across distances of many hundreds of miles.