Academic literature on the topic 'Dioses romanos'
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Journal articles on the topic "Dioses romanos"
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Delgado Delgado, José Antonio. "Caput in iecore non fuit. La ‘cabeza’ de los cónsules por la salvación de la República." ARYS: Antigüedad, Religiones y Sociedades, no. 14 (May 16, 2018): 81. http://dx.doi.org/10.20318/arys.2017.3987.
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Resumen: Los dioses de Roma eran tenidos por los romanos como sus conciudadanos y sus intereses se identificaban plena y totalmente con los de la ciudad. A ellos les correspondía el papel de guías y consejeros de las acciones de los hombres, particularmente de los hombres de estado. Cuando la guerra alteraba el curso natural de la vida cívica y amenazaba la paz social, las divinidades tomaban las riendas de la situación previniendo a los romanos de las grandes y graves calamidades que se avecinaban y advirtiendo de los esfuerzos extraordinarios que habrían de hacer para acometerlas y minimizar sus efectos. En el curso de determinadas campañas militares contra pueblos extranjeros o en periodos de disputa por el liderazgo político, los dioses consideraron que la preservación de Roma pasaba por el sacrificio de sus cónsules. Su anuncio venía ‘impreso’ en el hígado de una víctima animal y su sentido fatídico afectaba al destino personal de los principales magistrados del estado. Este signum se reconocía en la ausencia de la cabeza del hígado (caput iecoris) del animal sacrificado. La investigación de los once casos conocidos bajo la República –entre ellos los del propio Julio César– y el estudio de la naturaleza del signum mortis son los objetivos principales de este trabajo.Abstract: The Gods of Rome were regarded by the Romans as their fellow citizens and their interests were fully and completely identified with those of the city. Their role was to serve as guides and counsellors on the actions of the men, particularly the statesmen. When war altered the natural course of civic life and threatened the social peace, the gods took over control of the situation, preventing the Romans from the major and serious calamities that were looming and warning of the extraordinary efforts that they would have to make in order to tackle them and minimize their effects. In the course of certain military campaigns against foreign peoples or during periods of struggle for political leadership, the gods considered that the key to preserving Rome was through sacrificing their consuls. Such announcement came ‘imprinted’ on the liver of an animal to be sacrificed and its fatal end affected the personal fate of the chief magistrates of the state. This signum was recognized in the absence of the ‘head’ of the liver (caput iecoris) of the animal sacrificed. Research on the eleven known cases in the Republic— including that of Julius Caesar himself—and the study of the nature of the signum mortis are the main objectives of this paper.Palabras clave: Historia de Roma, Roma republicana, magistrados romanos, cónsules de Roma, Religión romana, adivinación pública romana, extispicina, miedo.Key words: Roman History, Roman Republic, Roman magistrates, Roman consuls, Roman Religion, Roman public divination, Extispicy, fear.
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Santos Yaguán, Narciso. "Cipriano de Cartago, la persecución de Decio y el problema de los apóstatas." Helmántica 69, no. 202 (January 1, 2018): 9–30. http://dx.doi.org/10.36576/summa.99024.
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Cipriano de Cartago, y en menor medida Eusebio de Cesarea, recogen en sus escritos las consecuencias del edicto de Decio obligando a todos los súbditos del Imperio a sacrificar a los dioses romanos. Esta orden arrastraría a un conjunto de cristianos a cumplir dicha norma y, en consecuencia, apostatar de su religión, bien de hecho bien a través de unos certificados (libelli) obtenidos fraudulentamente. Por ello era precisa buscar solución para quienes, de una u otra manera, habían renegado de su religión para poder ser readmitidos en las comunidades cristianas
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Miranda, Lidia Raquel. "Arqueología del amor: la representación de Afrodita y de Eros en el pensamiento antiguo." Nuevo Itinerario, no. 14 (May 23, 2019): 30. http://dx.doi.org/10.30972/nvt.0143706.
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<p>Conocida es la figura de Afrodita (Venus entre los latinos), diosa griega del amor y la belleza, una de las doce grandes deidades del panteón olímpico. Ella encarna la fuerza y la omnipotencia creadora del deseo amoroso, al cual se hallan sometidos todos los seres vivos sin distinción: humanos, animales e, incluso, los mismos dioses. Seductora, en ocasiones temible, es una de las fuerzas fundamentales del mundo, como apunta la tradición más conocida relacionada con su nacimiento: según Hesíodo, Afrodita nació de Urano, cuando su hijo Cronos, después de mutilarlo, arrojó al mar sus genitales. La simiente del dios castrado fecundó la espuma de las olas y en ellas engendró a esta diosa de radiante belleza, a cuyo paso nacían las flores. Dicha historia explica el significado de su nombre pues aphros significa ‘la espuma’. Mantuvo relaciones amorosas con muchos dioses y también con mortales, aunque su esposo, elegido por Zeus, era Hefestos, el dios del fuego. De sus amores con Ares (el Marte de los romanos), dios de la guerra, nació Eros, el dios del amor.</p><p>Eros (Cupido entre los romanos), que simboliza el deseo sensual, es el dios griego responsable de la atracción sexual, el amor y el sexo, venerado también como un dios de la fertilidad. Según Hesíodo, es una de las fuerzas primordiales que nace del Caos. Según otras versiones, como señalamos antes, es hijo de Ares y de Afrodita. De acuerdo con el mito que ofrece El banquete de Platón, Eros fue concebido por Poros (el Recurso) y Penía (la Pobreza) en el cumpleaños de Afrodita. A partir de la tradición iniciada por Eratóstenes, Eros rige fundamentalmente el amor entre hombres, mientras que Afrodita lo hace sobre el amor entre hombres y mujeres. En imágenes tardías, se lo representa como un niño travieso, muchas veces con los ojos vendados, equipado con un arco y flechas con las que atraviesa los corazones de los enamorados.<br />En este trabajo nos ocuparemos de rastrear –aunque sin pretensión de exhaustividad– las figuras de Afrodita y de Eros en los episodios míticos más conocidos o relevantes de la literatura clásica, en atención a dos líneas principales de interpretación de ambos dioses: las referidas al discurso amoroso y/o erótico que surge en torno a ellos y sus acciones y las vinculadas con el cuerpo y sus características.</p>
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Camia, Francesco. "Which relationship between Greek gods and Roman emperors? The cultic implications of the “assimilation” of emperors to gods in mainlad Greece = ¿Cuál era la relación entre dioses griegos y emperadores romanos? Implicaciones cultuales de la “asimilación” de emperadores a dioses en la Grecia Continental." ARYS. Antigüedad: Religiones y Sociedades, no. 16 (September 12, 2019): 105. http://dx.doi.org/10.20318/arys.2018.4427.
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Abstract: In the Greek world Roman emperors were often linked with traditional gods. Verbal and iconographical assimilations on inscriptions, coins and statues, integration into pre-existing sacred structures and festivals, and joint priesthoods were three different means of establishing a relationship between the old gods of the Greek pantheon and the new divinized masters of the Empire. The ideological valency of this proceeding was strong, as it permitted the Greek elites both to establish a subtle hierarchy between emperors and gods and to cope with the new imperial power through traditional tools (and according to Greeks’ cultural horizon). As is generally the case with the “imperial cult” as a whole, however, the assimilation of emperors to the traditional Greek gods had also significant cultic implications, since ritual ceremonies were performed for the emperors. In this context priests of the imperial cult played an important role. The present paper deals with these aspects in the cities of mainland Greece.Resumen: En el mundo griego, a los emperadores romanos se les relacionaban con los dioses tradicionales. Las asimilaciones verbales e iconográficas en inscripciones, monedas y estatuas, la integración en estructuras y festivales sagrados preexistentes y los sacerdocios conjuntos eran tres medidas diferentes para establecer una relación entre los dioses antiguos del panteón griego y los nuevos gobernantes divinizados del Imperio. El aspecto ideológico de este procedimiento era fuerte, ya que permitió a las élites griegas establecer una jerarquía sutil entre emperadores y dioses, y gestionar al nuevo poder imperial a través de herramientas tradicionales (según el horizonte cultural de los griegos). Sin embargo, como en general es el caso del “culto imperial” en su conjunto, la asimilación de los emperadores a los dioses griegos tradicionales también tenía importantes implicaciones cultuales, ya que las ceremonias rituales eran celebradas para los emperadores. En este contexto los sacerdotes del culto imperial jugaban un papel importante. El presente capítulo trata sobre estos aspectos en las ciudades de la Grecia continental.Key words: Imperial cult, priests, ritual practices, Roman Greece.Palabras clave: Culto imperial, sacerdotes, prácticas rituales, Grecia romana.
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Miguel Irureta, Ainhoa de, and Juan Ramón Carbó García. "La pasarela de los dioses. El Zeus de Olimpia y el Coloso de Rodas como modelos iconográficos divinos en el cristianismo = The Catwalk of the gods. The Olympian Zeus and the Colossus of Rhodes as divine iconographic models in Christianity." ARYS. Antigüedad: Religiones y Sociedades, no. 17 (November 20, 2019): 277. http://dx.doi.org/10.20318/arys.2019.4556.
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Resumen: La estatua de Zeus en Olimpia realizada por Fidias y la estatua colosal de Helios en Rodas realizada por Cares de Lindos, dos de las 7 maravillas de la Antigüedad y las únicas de carácter escultórico, se convirtieron en modelos iconográficos de poder, de majestad y de lo colosal para emperadores, abstracciones personificadas y también para otros dioses. A través del análisis de estas maravillas, de sus ropajes, atributos, complementos, posturas, tamaño, etc. y de cómo fueron asumidos o cómo influyeron posteriormente tanto para las imágenes del Dios cristiano como para la de emperadores romanos cristianos y emperadores posteriores, pretendemos poner de manifiesto la gran relevancia e influencia religiosa de las representaciones más paradigmáticas de estos dioses a lo largo de dos mil años, gracias a haber “desfilado” en esas pasarelas privilegiadas que constituyeron las diferentes listas de las 7 maravillas del mundo antiguo.Abstract: The statue of Zeus at Olympia by Phidias and the colossal statue of Helios at Rhodes by Chares of Lindos, two of the 7 Wonders of Antiquity and the only ones of sculptural character, became iconographic models of power, majesty and the colossal for emperors, for personified abstractions as well as for other gods. We intend to highlight the great relevance and religious influence of the most paradigmatic representations of these gods over two thousand years, thanks to having paraded in those privileged catwalks that constituted the different lists of the 7 Wonders of the ancient world. And we will do it through the analysis of these wonders, its size, clothes, accessories, positions, attributes… and how they were taken or how they influenced the images of the Christian God and the Christian Roman Emperors and later Emperors.Palabras clave: Zeus, Coloso de Rodas, Siete Maravillas, iconografía, Cristo, modelos, atributos.Key words: Zeus, Colossus of Rhodes, Seven Wonders, iconography, Christ, models, attributes
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Leon Parada, Fernando. "De la paideia griega y términos de la probabilidad." Góndola, Enseñanza y Aprendizaje de las Ciencias. (Bogotá, Colombia) 11, no. 1 (June 24, 2016): 43. http://dx.doi.org/10.14483/udistrital.jour.gdla.2016.v11n1.a3.
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<p class="Standard"><span lang="ES">Este artículo contiene tres aspectos del marco teórico de una investigación doctoral en curso acerca de un tema de la didáctica de las matemáticas relacionado con la enseñanza y el aprendizaje de los conceptos básicos de la Teoría de la Probabilidad a nivel universitario. Su propósito es el de fundamentar la tesis de que estos conceptos no fueron definidos formalmente desde alguna teoría específica sino que son producto de un intrincado devenir en la cultura occidental a partir de nociones primordiales que aparecen en los mitos de la Antigua Grecia. El primer aspecto trata la noción de incertidumbre, con la cual los pensadores griegos describían la impredecible voluntad de los dioses y diosas, como las Parcas o Moiras, que personificaron en la diosa Tyche (para los romanos Fortuna), como lo comenta el escritor e historiador alemán Werner Jaeger en su libro de la Paideia Griega. Un segundo aspecto trata el concepto del azar, pero desde dos enfoques distintos: el primer enfoque es el azar visto desde el conocimiento innato; Platón lo denotaba con el término ‘tyche’ ya desmitologizado, como nos lo indica el mismo Jaeger. El segundo enfoque del azar fue desarrollado por Aristóteles desde una perspectiva que podría llamarse “fenomenológica”, con la que intentó articular la incertidumbre con un discurso que parte de la hipótesis llamada ‘causalidad’, término distinto de ‘casualidad’ y del segundo término de la expresión ‘generación espontánea’, atribuyendo la ‘incertidumbre’ a la ignorancia del futuro para respetar el flujo causal. El tercer aspecto de este artículo se refiere a ciertas acepciones y etimologías de vocablos que finalmente se convirtieron en términos técnicos de la moderna Teoría de la Probabilidad, para confirmar la tesis arriba enunciada.</span></p>
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Gómez Santamaría, Isabel. "Miraculum y postura autorial en el panegírico latino." Helmántica 65, no. 194 (July 1, 2014): 153–66. http://dx.doi.org/10.36576/summa.34376.
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Muchos de los habitantes del Imperio Romano, por más que existieran diversas y contradictorias maneras de creer, mantenían la línea divisoria entre hombres y dioses, incluso tratándose del emperador. Y, en la práctica, esperaban menos de las capacidades sobrenaturales de un emperador que de las atribuidas a un filósofo pitagórico o un santo cristiano, individuos a los que consideraban capaces de realizar milagros
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Abascal Palazon, Juan Manuel. "Invocaciones duplicadas a los dioses Manes en inscripciones romanas de Hispania." SAGVNTVM. Papeles del Laboratorio de Arqueología de Valencia 49 (January 10, 2018): 145. http://dx.doi.org/10.7203/sagvntvm.49.10172.
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Presentamos en estas páginas ocho testimonios de inscripciones romanas que muestran la repetición de la fórmula D(is) M(anibus) s(acrum) o D(is) M(anibus). Todos los textos pueden ser datados entre los siglos II y III. La distribución geográfica de estos textos demuestra que se trata de testimonios aislados y que no guardan entre ellos ninguna relación.
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Rivas Fernández, Juan Carlos. "Un error epigráfico histórico: El supuesto dios galaico-romano Bandueaetobrigus." Cuadernos de Estudios Gallegos 39, no. 104 (December 30, 1991): 35–48. http://dx.doi.org/10.3989/ceg.1991.v39.i104.315.
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Olivares Pedreño, Juan Carlos. "El culto a Nabia en Hispania y las diosas polifuncionales indoeuropeas." Lucentum, no. 17-18 (December 15, 1999): 229. http://dx.doi.org/10.14198/lvcentvm1998-1999.17-18.14.
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Las inscripciones relativas a Nabia en Hispania muestran algunas particularidades que la diferencian del resto de divinidades femeninas. Es la única diosa constatada en toda la amplia región situada al norte del río Duero y se alude a ella con epítetos que indican una tutela sobre núcleos poblados. Además, sus altares votivos han sido descubiertos en diversos contextos: elevaciones montañosas, fuentes o en el interior de castras. Finalmente, la diosa es citada dos veces, una de ellas sin epítetos y la otra con un apelativo, en una misma dedicación. Todos estos datos apuntan que Nabia tenía un carácter polifuncional, como algunas de las principales diosas del ámbito indo-iranio, romano o céltico insular.
Dissertations / Theses on the topic "Dioses romanos"
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Koumba, Alihonou Gwladys. "Énonciation romanesque et signifiance : Les romans de Daniel Biyaoula, Fatou Diome et Léonora Miano." Thesis, Brest, 2016. http://www.theses.fr/2016BRES0079/document.
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Ce travail se propose de saisir les mécanismes langagiers qui permettent de rendre compte du sens dans les romans de Daniel Biayaoula, Fatou Diome et Léonora Miano. L’analyse du discours est l’approche autour de laquelle s’articule notre recherche. L’oeuvre romanesque repose sur une hétérogénéité d’indices que l’énonciation permet de relever pour mieux examiner son organisation. Dès lors, notre étude se divise en deux parties. Le premier point a pour thème, « La scène d’énonciation : motif révélateur du fonctionnement de la société ». Il analyse les éléments du discours en rapport avec le contexte social, culturel, littéraire et politique de l’Afrique et de la France. Il ressort de là que les personnages sont assujettis par les pratiques coutumières, religieuses et culturelles actualisées dans l’espace romanesque. La deuxième partie s’intitule « Le mode d’inscription énonciatif des personnages dans le tissu textuel » et elle s’intéresse particulièrement aux dispositifs de communication qui déterminent les caractéristiques des personnages. A partir d’éléments langagiers, la présente section se propose de voir à partir de l’organisation des structures textuelles, comment l’énonciation définit les personnagesThis work aims at dispalying the language mechanisms used by Daniel Biyaoula, Fatou Diome and Léonora Miano in their novels in order to convey the meaning. It higens on the discourse analysis. The work of fiction lies a diversity of clues that the enunciation underlines and helps better examine the organization.Therefore, our study is divided into parts. The first theme is, « The scene of enunciation: pattern indicative of the functioning of society ». It analyzes the elements of speech in connection with the social, cultural, literary and political context of Africa and France. It appears from this that the characters are subjected by customary, religious and cultural practrice updated in the space in the novel. The second part is entitled « The enunciative registration method of the characters in the textual frabric » and it is particularly interested in communication devices that determine the characteristics of thecharacters. From language elements, this section proposes to see from the organization of textual structures, how the enunciation defines the characters
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Bianchini, Massoni Lorenzo <1981>. "Il linguaggio di Cassio Dione: eventi, istituzioni, discorsi." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2009. http://amsdottorato.unibo.it/1619/.
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Mallan, Christopher Thomas. "A historical and historiographical commentary on Cassius Dio's Roman History book 57.1-17.8." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:6ed64b29-f881-4de2-a647-6212cf0dc7c0.
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This thesis is a historical and historiographical commentary on Book 57 (Chs. 1-17.8) of Cassius Dio's Roman History. It comprises two sections, an Introduction followed by the Commentary itself. The introduction is sub-divided into three chapters. The first of these introductory chapters (The Roman Historian at Work) presents a discussion of the historical material available for Dio's Tiberian narrative, and a discussion of the factors which were instrumental in Dio's writing and shaping his narrative of the reign of Tiberius. The second chapter (Dio on Tiberius) is an analysis of Dio's portrayal of Tiberius and of the historian’s understanding of Tiberius in the historical context of the early Principate. These chapters are followed by some brief Notes on the Text of Book 57, which considers the manuscript tradition of Book 57, and comments on portrayal of the reign of Tiberius in the Dionian tradition, and in particular the Excerpta Constantiniana, Xiphilinus, and Zonaras. The second part of the thesis, the commentary, presents an analysis of Dio's narrative from both historical and historiographical perspectives.
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Oxblod, Simon. "Kulturell identitet i En halv gul sol och Atlantens mage : En postkolonial läsning av två icke-västerländska romaner." Thesis, Södertörns högskola, Lärarutbildningen, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-23377.
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This study analyses two non-western novels used in the subject of Swedish in upper secondary school: Fatou Diomes The Belly of the Atlantic and Chimamanda Ngozi Adichies Half a Yellow Sun. Looking at how the books female main character relate to Stuart Halls theory of cultural identity, I come to the conclusion that they somewhat differently relate to an essential ”authentic” self. Salie talks explicit about a generic African soul that she possesses. Olanna never talks about anything ”authentic”, but her narrative and contrary subject positions can be read as a way of demasking her European ”white” self in favour of a truer Igbo self. I also come to the conclusion that both novels use themes of alienation related to gender structures and positioned westernness and that this kind of reading could contribute to interesting classroom discussions about a dynamic interpretation on culture and identity.
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Lunven, Anne. "Construction de l’espace religieux dans les diocèses de Rennes, Dol et Alet/Saint-Malo : Approches historique et archéologique de la formation des territoires ecclésiastiques (diocèse, paroisse et cadres intermédiaires) entre le Ve et le XIIIe siècle." Thesis, Rennes 2, 2012. http://www.theses.fr/2012REN20010.
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La recherche proposée envisage les modalités de formation des territoires ecclésiastiques entre le Ve et le XIIIe siècledans les diocèses de Rennes, Dol et Alet/Saint-Malo. Le choix centré sur trois diocèses de haute Bretagne se justifie enraison de leur localisation à la rencontre de deux systèmes théorisés d’organisation ecclésiastique entre, d’une part, l’évêché de Rennes de tradition gallo-franque et, d’autre part, les évêchés d’Alet/Saint-Malo et de Dol, lesquels auraient évolué sous l’influence de l’Église dite « celtique » jusqu’au IXe siècle, dans le cadre de l’émigration bretonne à l’ouest de la Vilaine. Dans le premier modèle, les structures ecclésiastiques hériteraient des circonscriptions civiles antiques, tandis que dans l’espace breton, l’Église se définirait davantage en termes communautaires que territoriaux. En se fondant sur les données textuelles et l’archéologie, en particulier des sites funéraires et du bâti religieux, l’objet de l’étude est de montrer que l’Église n’a pas toujours entretenu le même rapport à l’espace, tant en zone bretonne que franque. Ce futseulement au tournant des XIe-XIIe siècles, dans le contexte de la Réforme grégorienne, que l’Église s’imposa comme une institution très temporelle, ayant vocation à prendre en charge le siècle. La création des paroisses, du diocèse et des cadres intermédiaires (archidiaconés et doyennés) s’inscrit alors dans une dynamique unitaire : celle de l’affirmation de l’évêque comme pouvoir autonome, qui, en tant que seul dispensateur du sacré sur terre, exerçait une autorité spirituelle supérieure sur les églises et les clercs relevant de sa juridictionOur work aimed to understand the formation of ecclesiastical territories of Rennes, Dol and Alet/Saint-Malo dioceses between the fifth and thirteenth centuries. Our focus on these three dioceses of Haute Bretagne is justified by thecrossroads between two theorised systems of ecclesiastical organisation. On the one hand, the Episcopal see of Rennes originated from gallo-frankish tradition and, on the other hand, Episcopal sees of Alet/Saint-Malo and Dol which evolved until ninth century due to the Celtic Church, in the framework of Breton emigration west of the Vilaine. In the first model, ecclesiastical structures were inherited from antique civil districts, contrary to the second model where the Church wasestablished following criteria that were more based on community than territory. Based on textual analysis and archaeology, especially from funeral sites and religious buildings, we intend to show that Church, in the Breton zone as in the Frankish zone, did not always have the same relationship to space. It was only between the eleventh and twelfth centuries, in the context of Gregorian Reform that Church emerged as a temporal institution, dedicated to taking charge of population. The creation of parishes, diocese, archdeaconries and deaneries followed the same dynamics: the affirmation of bishop as an autonomous power, who, as holder of sacredness, have exerted a spiritual authority beyond that exerted by churches or clerics dependents on his jurisdiction
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Provost, Marion. "Les mutations de l'architecture religieuse romane dans les anciens diocèses de Bordeaux et de Bazas (XIème et début XIIème siècles)." Thesis, Bordeaux 3, 2014. http://www.theses.fr/2014BOR30066/document.
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Cette thèse tend à mettre en lumière l'émergence de l'architecture romane et de ses formes, dès le XIe siècle, ainsi que les mutations qui sont intervenues au tournant du siècle suivant, dans les anciens diocèses de Bordeaux et de Bazas. Ces recherches s'inscrivent dans le cadre d'un programme plus vaste, qui englobe la partie méridionale de l'ancienne Aquitaine. Il s'agit de mettre en exergue les transformations ayant eu lieu lors de cette période charnière, à savoir le passage de formes parfois dites « archaïques » à celles qui témoignent d'un art roman épanoui, en essayant de comprendre les choix des bâtisseurs de ce temps, ainsi que les influences ayant présidé à leurs réalisations. Cette approche considère à la fois une série d'édifices modestes qui ont permis de réaliser un corpus de référence, dans lequel s'inscrivent aussi les monuments bordelais de plus grande importance, tels que les églises Saint-Seurin et Sainte-Croix ou la cathédrale Saint-André. Nous tentons de porter un regard nouveau sur les édifices inventoriés dans la région, en nous intéressant non seulement au style mais aussi aux techniques, afin d'en renouveler l'approche. A cet effet, les matériaux et leur mise en œuvre ont été pris en considération et quelques méthodes propres à l’archéologie du bâti ont été employées afin d’apporter des éléments supplémentaires à l’analyse. Plusieurs études régionales ont fait l'objet de recherches aux finalités similaires ces dernières années et nous nous inscrivons pleinement dans cette démarche. Nous espérons ainsi développer notre connaissance de la production architecturale romane en Gironde et contribuer à une vision d'ensemble des manifestations de la création au sein de la partie méridionale de l'ancienne AquitaineThis thesis aims to highlight the emergence of romanesque architecture in its various forms. It started in the XIth century, as well as the transformations which occurred during the beginning of the XIIth century, in the former dioceses of Bordeaux and Bazas. Our work is part of a larger research program that includes the southern part of the former Aquitaine area. It consists in highlighting the changes that happened during this pivotal period, that is to say the transition from the so-called “archaic” architectural forms to those that exemplify romanesque art in all its glory. We will try to understand the choices made by the builders at the time and the influences that guided these choices. Our approach will consider a set of modest buildings which will allow us to form a reference corpus, but also some of Bordeaux’s greatest monuments like the churches of Saint-Seurin and Sainte-Croix, and obviously the cathedral of Saint-André. We will try to take a fresh look on the buildings listed, by taking into consideration not only the style but also the building techniques employed, in order to renew the approach, thanks to an analysis grid of buildings. For this purpose, materials have been taken into consideration. Several regional studies have been the subject of similar research in the last few years, and we are fully involved in this approach. We hope, therefore, to improve our knowledge of romanesque architecture in Gironde, and to contribute to an overview of this type of construction in the southern part of the former Aquitaine area
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Petrov, Vanessa Pleno. "A problemática da identidade cultural em um rio chamado tempo, uma casa chamada terra, de Mia Couto e Le Ventre de l'Atlantique de Fatou Diome." Master's thesis, Universidade Nova de Lisboa, Faculdade de Ciências Sociais e Humanas, Centro de História d'Aquém e d'Além Mar, 2010. http://hdl.handle.net/10362/5136.
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Dissertação apresentada para cumprimento dos requisitos necessários à obtenção do grau de Mestre em Línguas, Literaturas e Culturas, variante em Estudos Românicos: Textos e Contextosobjectivo da presente Dissertação consiste em comparar dois romances, um do autor moçambicano Mia Couto e outro da escritora senegalesa Fatou Diome, destacando a problemática da identidade cultural. Do ponto de vista temático, as identidades das personagens principais manifestam-se ambíguas, oscilando entre a tradição e a modernidade. Na obra de Mia Couto, a desestabilização dos sistemas identitários tem a ver com a construção de uma sociedade nova em Moçambique pós-colonial. Por seu lado, no romance de Fatou Diome, a questão da identidade relaciona-se com a diáspora senegalesa em França, em consequência dos fluxos migratórios e do fenómeno da globalização. No que diz respeito aos aspectos formais, o conflito identitário revela-se também no modo representativo, ou seja, na linguagem literária dos dois escritores. Trata-se de discursos que apostam numa renovação genológica e expressiva, diferenciando-se dos modelos do cânone ocidental. Metodologicamente, a análise das obras é feita com o recurso a conceitos do domínio dos Estudos Culturais e das teorias pós-coloniais.
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Servo, Cleonice Rosa do Nascimento. "A atuação da Diocese de Santo André durante a Ditadura Civil-Militar nos episcopados de Dom Jorge Marcos de Oliveira e Dom Cláudio Hummes (1964 – 1980)." Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/18767.
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This paper explore some issues experienced within the Roman Catholic Diocese of Santo André, located in the region known as the largest industrial park of Latin America, ABC Paulista, at the metropolitan area of the city of Sao Paulo, between 1964 and 1980, period of Civil-Military Dictatorship in Brazil. For this analysis, we considered social initiatives discussed, above all, from the Second Vatican Council, and with more vehemence, in Latin America, in the meetings of the Episcopal Conferences of Medellin, 1968, and Puebla, 1979. Based on actions promoted by Don Jorge Marcos de Oliveira and Don Claudio Hummes, we have tried to go through important historical moments about the struggle of the workers of the region and the support offered by the Catholic Church, through its movements, in a period of economic recession, social problems, political repression and intolerance by the Brazilian State. To understand this context, we get support on historical and critical reading about the period, documents that retains vestiges of that time, subject who lived their experiences that time and pastoral guidance documents from the Catholic Church The Don Jorge Marcos de Oliveira and Don Claudio Hummes initiatives influenced the actions of the working class in ABC Paulista and participated in the process of reorganization of labor unions in the late 1970’s, resulting in big strike movements that, therefore, reflected in the process of political opening
O presente trabalho explora algumas das questões vivenciadas no âmbito da Diocese de Santo André, localizada na região, então, conhecida como o maior parque industrial da América Latina, no ABC Paulista, zona metropolitana do Estado de São Paulo, entre os anos de 1964 e 1980, período de Ditadura Civil-Militar no Brasil. Para esta análise, consideramos as iniciativas sociais discutidas, sobretudo, a partir do Concílio Vaticano II, e com mais veemência na América Latina, nos encontros das Conferências Episcopais de Medellín, em 1968 e Puebla, em 1979. Partindo da atuação das figuras de Dom Jorge Marcos de Oliveira e Dom Cláudio Hummes, procuramos percorrer momentos históricos importantes para a luta dos trabalhadores da região e o apoio que a Igreja pode oferecer através de seus movimentos, num período de recessão econômica, problemas sociais, repressão e intolerância do Estado Brasileiro. Para compreender este contexto, nos apoiamos na leitura histórica e crítica sobre o período, documentos que conservam resquícios desta época, em experiências de sujeitos que viveram este tempo e nos documentos de orientação pastoral da Igreja Católica. As iniciativas de D. Jorge Marcos de Oliveira e Dom Claudio Hummes influenciaram a ação da classe operária no ABC Paulista e participaram do processo de reorganização sindical em fins da década de 1970, resultando nas grandes movimentações grevistas e que, consequentemente, refletiram no processo de abertura política
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Defontaine, Patrick. "Recherches sur les prieurés réguliers, monastiques et canoniaux des anciens diocèses de Chalon et Mâcon : (Xe - XIVe siècles)." Phd thesis, Université de Bourgogne, 2013. http://tel.archives-ouvertes.fr/tel-01063325.
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L'étude présentée est le résultat d'un inventaire des établissements prieuraux présents dans les anciens diocèses de Chalon et Mâcon, étroitement dépendants de la métropole de Lyon. Cet ensemble territorial correspond à l'axe de l'ancien royaume de Bourgogne.Sur les 183 prieurés retenus, il n'y en a que 69 relevant de Cluny, tous les autres appartenant à d'autres familles monastiques ou canoniales de l'ordre de Saint Augustin. La majorité de ces prieurés est l'objet d'une primo-occurrence dans les sources à la jonction des IXe Xe siècles. Les données récoltées ont permis d'établir une carte d'implantation en format poster annexée à la thèse, et un répertoire des sources qui sont en majorité manuscrites en latin. Les prieurés ont construit 200 églises ou chapelles. Les unes étaient réservées à l'usage exclusif des moines, les autres avaient une fonction mixte partagée avec les paroisses. L'étude sur le terrain a porté sur les aspects architecturaux extérieurs et intérieurs, les décors sculptés des chapiteaux et bas-reliefs ou tympans, ainsi que les fresques les plus significatives des 99 édifices restés debout. La vie interne des prieurés est rythmée par la prière régulière des heures canoniales. Il a eté possible de comparer plusieurs manuscrits liturgiques, dont le bréviaire de Saint-Victor-sur-Rhins, aux enluminures célèbres. L'origine sociale des moines, moniales et chanoines est majoritairement issue des familles féodales environnantes qui représentent également les parents à l'origine des plus nombreuses et riches donations. On a également trouvé l'intervention de milieux bourgeois, d'agriculteurs aisés et également quelques serfs. Le respect des règles et coutumes officielles s'associe à un vœu de stabilité qui interdit le passage des moines et chanoines d'une dépendance abbatiale à une autre. On a la preuve d'une coopération de ces clercs réguliers avec les prêtres séculiers dans la cura animarum des fidèles et dans l'encadrement des pèlerinages locaux nombreux et bien identifiés dans les bienfaits attendus par les pratiquants. Les prieurés sont souvent entourés par des enceintes et fortifications ou directement installés dans des châteaux que les moines construisent ou achètent. Ces constructions conçues à l'origine à titre de protection vis-à-vis des féodaux accapareurs transforment les prieurs en seigneurs ecclésiastiques peu différents des laïcs sur le plan juridique. Ils pratiquent rarement des affranchissements, mais exercent leurs droits, semble-t-il, avec plus de souplesse. Les moines et chanoines n'ont pas pratiqué de défrichement, car pour l'essentiel, celui-ci avait été réalisé en période gallo- romaine. Ils sont à l'origine d'aménagements ruraux par la création de chemins, ponts, canaux pour moulins et pêcheries.Tout en favorisant la culture de la vigne, ils ont gardé un équilibre avec la céréaliculture, l'élevage et l'exploitation des forêts. Des documents précis permettent de relever des écarts de conduite par rapport aux règles monastiques et canoniales. Il s'agit essentiellement de l'appât du gain, de vols, d'incontinence et concubinage, de non récitation des heures canoniales, de voies de fait envers des confrères ou des supérieurs. Ces fautes sont relativement rares, comparativement à cellesconnues dans d'autres diocèses. Le recensement de l'effectif global des moines et des chanoines donne un nombre évolutif total variant entre 580 et 720 personnes. Une tendance à la strate inférieure est surtout liée aux conséquences de la peste noire et de la guerre de cent ans au XIVe siècle. Ce siècle est également celui de la papauté d'Avignon puis du grand schisme d'occident. Cette période est marquée par le désordre lié à la nomination de prieurs attachés au pontife avignonnais, mais plus soucieux de percevoir les revenus des prieurés que d'en assurer l'entretien et la direction spirituelle.
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Machado, Meugé Eliana. "Le "chemin de croix" de l'héroïne dans quatre romans d'Antonio Gala : La pasión turca, Más allá del jardín, La regla de tres et Las afueras de Dios : thèse." Nice, 2001. http://www.theses.fr/2001NICE2033.
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La présente thèse étudie la vie des héroi͏̈nes et les dures épreuves que l'écrivain leur fait endurer. C'est ce que nous appelons le "chemin de croix". Antonio Gala nous propose d'abord l'image d'une "perfecta casada", née dans la période franquiste, mariée vierge et concevant le mariage comme indissoluble pour ensuite faire basculer sa vie et en faire une autre femme. Malgré des ressemblances entre le parcours initiatique des héroi͏̈nes vers leur "libération" et l'évolution de la condition de la femme espagnole contemporaine, l'empreinte galienne marque inlassablement le "chemin de croix" des héroi͏̈nes d'embûches, de souffrances, où la mort règne en maître, emportant non seulement des personnages secondaires mais également la majorité des héroi͏̈nes elles-mêmes. Dans le premier volume, la thèse présente les prolégomènes avec des éléments bibliographiques de l'auteur et les résumés des romans étudiés. Ensuite, l'analyse est divisée en deux parties, Une première partie étudie la condition de l'héroi͏̈ne - avec le poids de son milieu socioculturel, de ses croyances et de ses aspirations - peu avant que sa vie bascule et une deuxième partie étudie la présence de la mère et de la mort, le changement d'espace, l'onomastique et la clôture en rapport avec le développement du "chemin de croix". Un entretien inédit avec Antonio Gala et une bibliographie exhaustive de celui-ci figurent dans le deuxième volume de cette étude.
Books on the topic "Dioses romanos"
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Usher, Kerry. Heroes, gods & emperors from Roman mythology. New York: Peter Bedrick Books, 1992.
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Jiménez, Miguel Requena. "Omina mortis": Presagios de muerte : cuando los dioses abandonan al emperador romano. Madrid: Abada Editores, 2014.
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Viv, Croot, Rodríguez Fischer Maite translator, and Rodríguez Fischer Cristina translator, eds. 50 relatos mitológicos: Monstruos, héroes y dioses. Barcelona: Blume, 2012.
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Campanelli, Marcella. Centralismo romano e "policentrismo" periferico: Chiesa e religiosità nella diocesi di Sant'Alfonso Maria de Liguori : secoli XVI-XVIII. Milano: F. Angeli, 2003.
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Manzo, Michele. Papa Giovanni vescovo a Roma: Sinodo e pastorale diocesans nell'episcopato romano di Roncalli. Cinisello Balsamo, Milano: Edizione paoline, 1991.
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Manzo, Michele. Papa Giovanni vescovo a Roma: Sinodo e pastorale diocesana nell'episcopato romano di Roncalli. Torino: Edizioni Paoline, 1991.
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Burden-Strevens, Christopher, Jesper Majbom Madsen, and Antonio Pistellato. Cassius Dio and the Principate. Venice: Fondazione Università Ca’ Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-472-1.
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In the Imperial books of his Roman History, Cassius Dio focuses on individual emperors and imperial institutions to promote a political framework for the ideal monarchy, and to theorise autocracy’s typical problems and their solutions. The distinctive narrative structure of Dio’s work creates a unique sense of the past and allows us to see Roman history through a specific lens: that of a man who witnessed the Principate from the Antonines to the Severans. When Dio was writing, the Principate was a full-fledged historical fact, having experienced more than two hundred years of history, good and bad emperors, and three major civil wars. This collection of seven essays sets out to address these issues, and to see Dio not as an ‘adherent’ to or ‘advocate’ of monarchy, but rather as a theorist of its development and execution.
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George, Jean. Les églises romanes de l'ancien diocèse d'Angoulême: Ouvrage illustré de 303 figures, comprenant 1005 motifs, dont 12 hors texte et d'une carte de l'ancien diocèse. Rouillac, Charente: Perriol, 2000.
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Rybak, Ryszard. La visita "ad limina apostolorum" nei documenti della Santa Sede e nel Codice di diritto canonico del 1983. Romae: Pontificia Università Lateranense, 1994.
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"Los dioses romanos." In ¿Luis Vives o Antonio de Guevara? El inicio del enigma, 231–48. Dykinson, 2019. http://dx.doi.org/10.2307/j.ctvf3w3c8.15.
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"The Prelates and Dioceses of Romania." In Mediterranean Nexus 1100-1700, 41–54. Turnhout: Brepols Publishers, 2015. http://dx.doi.org/10.1484/m.mednex-eb.4.00024.
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Madsen, Jesper Majbom. "Between Civilitas and Tyranny: Cassius Dio’s Biographical Narrative of the Flavian Dynasty." In Lexis Supplements. Venice: Fondazione Università Ca’ Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-472-1/004.
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In Cassius Dio’s account of imperial Rome, the Flavian Dynasty represents all the strengths and weaknesses of monarchical rule. The strength is represented with Vespasian, his display of modesty and understanding of the need to cooperate and share power with the senatorial elite. The weakness is described through the nepotism, betrayal, and uncontrolled ambition for glory and prestige that helped Domitian to power and forced the return of tyrannical rule upon the Romans. In this chapter, I shall discuss the way in which the Flavian narrative serves as a microcosm in the Roman History to demonstrate the reason for which dynastic succession was incapable of providing the stability needed for monarchical rule to reach its full constitutional and political potential.
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Scott, Andrew G. "Misunderstanding History: Past and Present Cassius Dio’s Contemporary Books." In Lexis Supplements. Venice: Fondazione Università Ca’ Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-472-1/007.
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At the heart of Cassius Dio’s Roman History was the charting of changes in government from the early kings to the monarchy established by Augustus, with particular emphasis on the decline of the Republic and the transition to monarchy. Throughout Dio’s analysis we observe certain individuals who serve as examples to be emulated or avoided. In Dio’s own age, emperors generally misunderstood or misinterpreted, willingly or unwillingly, these examples from the past. These failures allow us to consider Dio’s understanding of the function of historiography and his ideas about the utility of his own work. While this may lead us to the negative conclusion that Dio believed all forms of government eventually degenerate, it also leaves open the possibility that Dio considered the writing of history, and thus the guarantee of a proper understanding of the past, to have positive, transformative consequences for Rome’s monarchy.
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Noe, Christopher. "The ‘Age of Iron and Rust’ in Cassius Dio’s Roman History: Influences from Stoic Philosophy." In Lexis Supplements. Venice: Fondazione Università Ca’ Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-472-1/006.
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This paper discusses the impact of Stoic philosophy on Cassius Dio’s imperial books of his Roman History. It is demonstrated how fundamental Stoic ideas influenced Dio’s constitutional discussions and the role of the emperor as in the Agrippa-Maecenas debate in book 52, and how Dio evaluated political environments as well as political developments in the Empire with inspirations from Stoic logic. Moreover, this paper argues that the iron age in his contemporary narrative from the emperor Commodus to Caracalla is also fundamentally an iron age on the basis of Stoic values.
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Sykała, Łukasz, and Magdalena Dej. "Troska o dziedzictwo kulturowe Kościoła Rzymskokatolickiego we współpracy ze światem : struktury kościelne w roli beneficjentów funduszy europejskich." In Przestrzeń liturgiczna. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2019. http://dx.doi.org/10.15633/9788374387828.10.
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Maintaining the cultural heritage of theRoman Catholic Church in cooperation with the world. The Church as a beneficiary of European Union funding The paper examines the efforts undertaken by the Roman Catholic Church in Poland in the area of the protection of cultural heritage supported by funding from the Eu-ropean Union. The work focuses on projects whose beneficiaries include dioceses, parishes, and religious orders. Availability of data made it possible to analyze pro-jects co-financed as part of European Regional Policy also known as Cohesion Policy directed towards support for the social and economic development of EU regions in order to minimize differences therein. The study covers all projects associated with cultural heritage including culture and tourism funded by the European Union since Poland’s entry into the organization in 2004 and ending in 2017. Analysis thereof indicates that the Roman Catholic Church has effectively taken advantage of oppor-tunities associated with Poland’s EU membership. Differences in financing activity 225Troska o dziedzictwo kulturowe Kościoła Rzymskokatolickiego... identified in the study are less strongly associated with specific parishes, monasteries, and dioceses as with the material heritage resources available therein. Noteworthy is also the substantial effort made by the Roman Catholic Church to acquire EU funds for the purpose of renovation or modernization of religious sites situated in peripheral areas. Such sites remain significant elements of both the identity and religious life of a number of parish communities in Poland
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"The administrative dioceses of the later Roman Empire." In Roman Law in European History, x. Cambridge University Press, 1999. http://dx.doi.org/10.1017/cbo9780511814723.002.
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"Cassius Dio’s Secret History of Elagabalus." In Cassius Dio: Greek Intellectual and Roman Politician, 177–90. BRILL, 2016. http://dx.doi.org/10.1163/9789004335318_011.
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Olds, Katrina B. "Local antiquaries and the expansive sense of the past: a case study from Counter-Reformation Spain." In Local antiquities, local identities, 167–89. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526117045.003.0009.
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In the seventeenth century, Spanish antiquarians collected inscriptions, coins, and other evidence of their community’s illustrious Christian origins, conflictive medieval past, and glorious present. Efforts to compile a suitable local history were particularly determined and prolific in the Andalusian diocese of Jaén, where two local enthusiasts of the past – Francisco de Rus Puerta and Martín Ximena Jurado – generated a voluminous body of manuscripts and printed books under the sponsorship of Jaén’s bishop. Like their counterparts elsewhere in Europe, Jaén’s antiquaries documented the past in both text and image, as the authors sketched coins, ruins in situ, and ongoing excavations for antiquities and saints’ relics. In these efforts, Greco-Roman antiquity played the handmaiden to the early Christian era, for it was of intense concern for Andalusian Catholics to prove that the Islamic invasion had not disrupted the region’s deep and essential Christian identity. In this way, ‘antiquity’ was a rather motley-coloured creature, encompassing not only the remains of Roman Hispania, but also including pre-Roman antiquities from Spain’s early Greek, Phoenician, and Celtiberian peoples, as well as Visigothic and some Islamic artefacts.
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Allen, James. "The Soul’s Virtue and the Health of the Body in Ancient Philosophy." In Health, 75–94. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199916429.003.0004.
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This chapter undertakes a comparison between ancient philosophy and ancient medicine, showing that in Greek works and texts of the Roman period a parallel was drawn between the therapeutic art of medicine for the body and philosophy as a form of therapy in its own right. Attention is also paid to the epistemological dimension of medicine, with a variety of thinkers taking different stances on the kind of knowledge available to medicine and its sources. Do doctors have a mere “knack” for curing like rhetoricians with their art of persuasion, or is medicine a science in the full and proper sense? Authors and traditions covered include Plato, the Stoics, the Epicureans, and the Pyrrhonist Skeptics, as well as medical thinkers like Diocles and Herophilus.
Reports on the topic "Dioses romanos"
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Mullen, Lincoln. Roman Catholic Dioceses in North America. Roy Rosenzweig Center for History and New Media, 2020. http://dx.doi.org/10.31835/relec.dioceses.
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