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Held, Katharina. "Hēdonē und Ataraxia bei Epikur." Paderborn Mentis, 2005. http://deposit.d-nb.de/cgi-bin/dokserv?id=2923251&prov=M&dok_var=1&dok_ext=htm.
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Türk, Lilian [Verfasser]. "Epikur und die Religion : Über die religiöse Renaissance im jüdischen Anarchismus / Lilian Türk." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2018. http://d-nb.info/1173655182/34.
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Moreno, Castillo Antonio. "L’intel•lectualisme moral a Epicur de Samos." Doctoral thesis, Universitat de Barcelona, 2012. http://hdl.handle.net/10803/83668.
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Aquesta tesi consisteix a demostrar que l’ètica epicúria no es distancia de l’ètica platònica, com s’ha dit tant sovint, sinó que és en el fons la mateixa. O dit d’una altra manera, que l’hedonisme epicuri és una interpretació psicològica de l’ètica platònica.
Les diferències entre tots dos filòsofs rauen més aviat en l’estatus ontològic de l’ètica, però no en l’ètica en ella mateixa. I s’ha de dir que aquesta idea està suggerida en molts comentaristes, fins i tot en els que insisteixen en les diferències amb Plató. Podem dir que aquesta tesi consisteix a portar fins a les últimes conseqüències les idees d’aquests tractadistes. Un resum d’aquesta tesi ja la podríem trobar a la intervenció de Torquat en el De Finibus bonorum et malorum de Ciceró.
La tesi es desenvolupa al voltant de dos conceptes, l’intel•lectualisme moral i el plaer. L’intel•lectualisme moral, desenvolupat preferentment per Plató, consisteix a identificar la virtut amb el coneixement, o dit d’una altra manera, que el coneixement de la virtut és condició necessària i suficient per practicar la virtut. Aquesta teoria moral té tres implicacions indissolublement unides. La primera, que la virtut és ensenyable, ja que és objecte de coneixement; la segona, que la virtut és única, ja que ningú no podria conèixer totes les virtuts; i la tercera, que la virtut només té avantatges per al subjecte moral, de manera que ningú no fa el mal conscientment, ja que ningú no actua en contra dels seus propis interessos.
Aquesta teoria és escandalosa, i provoca escàndol en els oponents de Sòcrates en els diàlegs platònics i en alguns comentaristes actuals. Fins i tot n’hi ha que la cualfiquen de paradoxal, i parteixen de la base que Plató no se la creu. Nosaltres no hi estem d’acord en absolut i més aviat creiem que es dona en tots els discursos ètics grecs, des d’Hesíode fins als estoics.
Evidentment, creiem que Epicur no n’és cap excepció, perquè hi trobem les tres implicacions d’aquesta teoria. Però també hi trobem un escull important, ja que en les seves màximes capitals diu que el savi podria cometre injustícia si tingués la seguretat de no ser descobert ni sancionat, però com que això és impossible mai no la podrà cometre. Plutarc, per la seva part, comenta que, quan Epicur es pregunta a ell mateix si el savi cometria injustícia en la hipotètica seguretat de no ser descobert, no sap que contestar. Plutarc creu que en realitat la resposta del savi epicuri és afirmativa, i no ho expressa clarament perquè se n’avergonyeix. Nosaltres, d’acord amb la nostra tesi, creiem que és negativa, i no ho diu perquè entraria en contradicció amb aquestes màximes, de la mateixa manera que una resposta positiva entraria en contradicció amb la resta dels seus escrits morals.
Pel que fa al plaer, partim de la base àmpliament acceptada, que Epicur contempla dos tipus de plaer tant en el cos com en l’ànima, que són el cinètic i el catastemàtic, aquest últim considerat com l’absència de dolor. Analitzant l’obra ètica d’Epicur constatem que el plaer catastemàtic és preponderant, i la major part de les vegades que Epicur fa servir la paraula plaer ho fa amb aquest significat. En Plató, en canvi, el plaer catastemàtic no existeix, i només existeix el cinètic, que és el que coincideix amb el significat vulgar de la paraula plaer.
I reforcem la similitud entre tots dos pensadors considerant el plaer catastemàtic de l’ànima com una conseqüència psicològica del Bé platònic. Si aquest plaer catastemàtic o ataràxia és el màxim plaer, i és conseqüència d’haver practicat el bé, i el plaer és indefugible, també ho és practicar el bé, que és el punt essencial de l’ètica platònica. La diferència és que per Plató la virtut és una finalitat i per a Epicur un mitjà, però aquesta diferència no és de caire ètic, sinó ontològic.THE MORAL INTELECTUALISM IN EPICURUS OF SAMOS The object of this work is to show that the ethics of Epicurus and the ethics of Plato are at bottom the same. We could say in other words that the Epicurus’ hedonism is a psychological interpretation of the platonic ethics. The difference between both moral systems is more ontological than ethic. This idea has been suggested by many authors, even by those who consider Epicurus as non-platonic. Plato identifies virtue with the knowledge of the virtue and this involves three implications. The first is that virtue can be taught, because it is object of knowledge; the second, that all virtues are reduced to one, which can be identified with justice, because, nobody could know all the virtues; and the third is that the virtue is always good for the moral subject, in such a way that virtue is unavoidable for those who know it, because no one acts against his own interest. This theory is surprising, and the opponents to Socrates were surprised. There are modern authors who are also surprised, and name this theory the Socratic paradox. We think that there is no paradox and we find it more o less explicitly in all the Greek ethics, from Democritus until the stoics. Epicurus is not an exception, and we find in his moral system the three implications exposed before. The only difficulty is that he says that the wise man will commit no injustice because he can’t be sure of not to be punished. But when he asks himself what would do if he could be sure of that, he gives no response, but his answer is not affirmative. Epicurus is hedonist because he says that human beings can’t avoid looking for pleasure, and it is commonly accepted that Epicurus speaks about two kinds of pleasures, the kinetic and the katastematic. The first is what the word pleasure means in the ordinary level of language, and the second is the absence of pain. We can find both of them in the body and in the soul. Plato says that the absence of pain is not pleasure, but for him pleasure is only the cinetic pleasure of Epicurus. The katastematic pleasure of the soul, which has nothing to do with the platonic pleasure, can be considered as a psychological consequence of practicing virtue, in such a way that virtue is also unavoidable in his ethic system.
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Merry, David. "Ancient Greek and Roman Methods of Inquiry into the (Human) Good." Doctoral thesis, Humboldt-Universität zu Berlin, 2020. http://dx.doi.org/10.18452/21535.
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In dieser Dissertation schlage ich eine neue Erklärung dafür vor, warum es in der antiken Philosophie eine tiefe Meinungsverschiedenheit in Bezug auf das menschliche Gute gab. Die Erklärung lautet, dass verschiedene Autoren verschiedene Auffassungen über die Kontexte und die Ziele von Argumenten über das menschliche Gute vertraten. Daraus ergab sich, dass sie nicht dieselben Argumente als gültig anerkannten und daher verschiedene Theorien über das Gute als plausibel erachteten. Die Texte, mit denen sich in erster Reihe beschäftigt wird, sind: Platons Gorgias und Philebos; Aristoteles’ Topik und Nikomachische Ethik, Senecas Epistulae Morales 82, 83, 87 und 120; Epikurs Brief an Menoikeus, Lukrez’ De Rerum Natura, Sextus’ Grundzüge der pyrrhonischen Skepsis.In this dissertation, I suggest a new explanation for disagreement about the human good (I.e what makes a human life good) in ancient philosophy: namely, that differing understandings of argumentation contexts and goals shaped selection of argument schemes, which in turn influenced which theories of the good seemed plausible. The texts I primarily deal with are connections between Plato’s Gorgias and the Philebus, Aristotle’s Topics and the Nicomachean Ethics, Seneca’s EM 82, 83, 87 and 120, Epicurus’ Letter to Menoeceus and Lucretius’ De Rerum Natura, and Sextus’ Outlines of Skepticism.
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Marcio, Cid Ignacio. "La filosofía epicúrea como psicoterapia integral." Doctoral thesis, Universitat de Barcelona, 2017. http://hdl.handle.net/10803/400823.
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Esta tesis doctoral versa sobre el sentido psicoterapéutico, de gran actualidad, que impregna todo el programa filosófico epicúreo. Estudia y recupera una función aplicada (curativa o sanadora) que ha sido omitida o sólo parcialmente abordada. Analiza, primeramente, los principios constitutivos y regulatorios que penetran la totalidad existente, la φύσις.
Asumidos el antinihilismo axiomático, el pluralismo, el materialismo atómico, el movimiento y el clinamen como fundamento de libertad en un universo mecánico, presenta el proceso generativo de los compuestos, que atañen a toda entidad pluriatómica, se interesa por el ser humano, agregado singular, así como por el estatuto ontológico de su cuerpo psicofísico, carne y mente.
La ψυχή recibe una atención especial por cuanto, primero, en ella se manifiesta la racionalidad humana y segundo posee formantes que la acomunan con las divinidades epicúreas. Estos dioses devienen objeto de estudio porque, insertos en la continuidad natural, ofrecen una regula uitae ejemplar para la felicidad plena, placentera y libre. Al propio tiempo permiten atisbar la curación o sanación que necesita el hombre. El estudio muestra, en efecto, que ésta no se halla en la eternización de un alma extracorpórea, sino en la supresión del dolor y del miedo.
La ética, que aquí es considerada más bien práctica calmante, recibe una lectura eminentemente médica, para cuya recta comprensión se abordan, preliminarmente, los lazos históricos entre filosofía y medicina racional helena.
Presentado el vínculo antedicho, el análisis pormenorizado del λόγος y sus derivados en Epicuro contribuye, como requisito, a evidenciar la importancia de la razón, que todo relaciona, la correlación y la analogía tanto en la naturaleza como en el ser humano; permite, además, calibrar la importancia de la palabra plena y significativa en la filosofía del Jardín. Por último, la psicoterapia ocupa el último tramo de la investigación: se expone el doloroso diagnóstico epicúreo pero también se aborda el despliegue medicinal que Epicuro y sus seguidores disponen felizmente. Entre las herramientas psicoterapéuticas, pueden mencionarse la integración racional y vital en la φύσις, la meditación, la confesión, el examen de conciencia, la detención de pensamientos obsesivos e invasivos, la risoterapia, la autogestión emocional de corte cognitivo, así como la socialización amorosa en forma de comunidad, compañía y amistad.
Todas estas intervenciones persiguen, como objetivo nuclear, el restablecimiento de quienes sufren el carne o en la mente, doloridos y angustiados. Esa recuperación del bienestar pasa por la ἀναλγησία, que comprende una tanatología frente al malentendido humano de la finitud; incluye igualmente un arte del deseo natural y necesario, o sea, un manejo estratégico- instrumental y prudencial de las capacidades sensoperceptivas y reflexivas humanas, de forma que las aspiraciones no generen frustración o vanas esperanzas. El empeño estudioso finaliza con el estudio del último ingrediente de la terapia epicúrea: el amor al placer, la φιληδονία, acompañada de una discusión que procura esclarecer, contra los tópicos y las lecturas in malam partem, su enraizamiento en el todo natural, su fondo virtuoso, además de la importancia final de la activa paz de espíritu, el gozo catastemático.This doctoral dissertation deals with the psychotherapeutic factor that permeates the whole Epicurean philosophical program. It is the aim of this study to research and to rehabilitate its healing function. Since the Garden’s philosophy is a very systematic one, the question about the natural reality, φύσις, had to be addressed firstly. Anti-nihilism, materialism, eternal atoms, infinite void, perpetual movement, clinamen and the plurality worlds are key notions of the axiomatic and scientific Epicurus’ physics. Once we had gained clarity about those core concepts, the central role of human beings in the system was to be discussed. As natural, yet exceptional, atomic compounds, men and women do have flesh and soul and are, therefore, completely mortal. Nevertheless, they possess numerous qualities, originating in their ψυχή, which render them unique : freedom, rationality and even a material community with the gods. According to Epicurus, there is a fourth element constituting the souls of both people and deities, so that a physical continuity and material formation are preserved through the entire nature. Gods are studied from a naturalistic physiologic perspective and at the very same time they act exemplary and, freed from any providential, governing tasks, they provide a regula uitae in order to achieve a pleasant, authentic happiness. In fact, this research tries to demonstrate that complete curation is not to be linked to an eternal extra-corporeal soul, but arises from the removal of pain and fear, aponia and ataraxia. These two are the paramount pleasures, far distant from a gross hedonism. Ethics are, then, presented as a soothing practice, having a nuclear medical purpose. Taking this into account, it was necessary to explore the historical connections between philosophy and rational Hellenic medicine before Epicurus. After that, multiple therapeutic forms conceived or applied by the Samian philosopher were analyzed. The λόγος proved to be the unifying element among them and involved not only human reason but also analogy. Epicurus’ diagnose is very sad: we are in pain. To reverse that, he presented exercises such as meditation, confession, self-examination, laugh therapy, emotional intelligence, intrusive thoughts control, companionship, solidarity and friendship. There are still two additional therapies completing the above mentioned: an Epicurean thanatology, because we miss the point when considering (im)mortality and forget about sensation as the ground of any life; and an ars desidrandi, because we should accept only natural and necessary desires, instead of chasing whimsy dreams with vain hopes. All this will help us regain our primal bodily and mental health and happiness, our essential, frugal and glad wellbeing. By means of prudence and reflection, governing our body and cultivating our mind we will liberate ourselves and taste a durable, profound, stable joy, comparable to that of the gods.
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Salem, Jean. "L'Ethique épicurienne d'après Epicure et Lucrèce." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb37618408c.
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Waters, David William. "The tectonic evolution of Epirus, northwest Greece." Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/251679.
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Bezerra, Jos? Eudo. "A physiologia de Epicuro : aspectos gnosiol?gicos." Universidade Federal do Rio Grande do Norte, 2008. http://repositorio.ufrn.br:8080/jspui/handle/123456789/16460.
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Sapaterro, Fernando Rocha. "Albert Camus: a felicidade e a relação homem-natureza em diálogo com Epicuro." Pontifícia Universidade Católica de São Paulo, 2005. https://tede2.pucsp.br/handle/handle/11805.
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Previous issue date: 2005-06-10The present study aims at discussing the concept of happiness and man-nature relationship in Albert Camus youth essays named Noces and Le mythe de Sisyphe. We understand that, in order to approach these concepts, our author had dialogued with Epicure, i.e., had used Epicure s writings as the foundation of his essays. We will then try to explain Epicure s philosophy concerning his building a concept of happiness based on physics. After going through Epicure, we will approach the concepts of happiness and man-nature relationship in both essays, in order to clarify Camus dialogue with Epicure. We will try to explain the above stated objectives through the paths of lyricism and absurd. According to the first path, man meets happiness and experiences unity through sensitive experience; according to the second, man finds out the relationships with the world, the other men, his own existence, and through these can identify with nature. The phase of lyricism grants man the perception of the links which ties him to nature; the phase of absurd provides him with the awareness about the distance that supports the links
Este trabalho visa discutir o conceito felicidade e a relação homem-natureza nos ensaios de juventude de Albert Camus: Noces e Le mythe de Sisyphe. Supomos que nosso autor tenha dialogado com Epicuro para tocar nesses conceitos, por isso procuraremos explicitar a filosofia de Epicuro no que concerne à formulação do conceito felicidade, com bases na física. Depois de passar por Epicuro, abordaremos os conceitos Felicidade e Relação homem-natureza nos dois ensaios para esclarecer o diálogo de Camus com Epicuro. De dois modos tentaremos explicitar nosso objetivo em Camus: pelo lirismo e pelo absurdo. No primeiro o homem encontra-se com a felicidade e faz a experiência da unidade na experiência sensível, no segundo o homem descobre as relações com o mundo, com os outros homens e com sua existência e pode por meio delas identificar-se com a natureza. A fase lírica concede ao homem a percepção dos laços que o une à natureza, a fase do absurdo a consciência de que há um distanciamento que sustenta os laços
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Willis, Katherine Jane. "Late Quarternary vegetational history of Epirus, northwest Greece." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335183.
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Bowden, William. "Town and country in late-antique Epirus Vetus." Thesis, University of East Anglia, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323297.
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Cid, Ignacio Marcio [Verfasser]. "La psicoterapia filosófica de Epicuro / Ignacio Marcio Cid." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2020. http://d-nb.info/1221486926/34.
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Reilly, Olivia. "An epicure in sound : Samuel Taylor Coleridge and music." Thesis, University of Oxford, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.719835.
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Felício, Thiago Harrison 1986. "A primazia da phrónesis sobre a philosophía em Epicuro." [s.n.], 2014. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279645.
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Orientador: João Carlos Kfouri Quartim de MoraesDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: Investigamos o tema da primazia da phrónesis sobre a philosophía na Carta a Meneceu, em algumas Máximas e Sentenças de Epicuro e em alguns testemunhos tardios. No passo 132, de Carta a Meneceu, lemos que a phrónesis é mais preciosa do que a philosophía, sendo que a primeira é tida como uma sabedoria prática e contínua, indispensável à vida do sábio, e a segunda como um saber teórico e igualmente como um exercício, cujo principal objetivo é livrar o homem dos temores oriundos de vãs opiniões, atuando de maneira terapêutica, à semelhança de um remédio. Comparando as noções que a Carta nos revela com outras passagens que fazem referência a tais termos, podemos constatar que em nenhum momento Epicuro demonstra desprezo pela philosophía. Então, como podemos localizar e compreender os motivos que o levam a declarar a primazia de uma sabedoria sobre a outra? Para responder a essa pergunta, buscamos tanto os comentários de intérpretes já consagrados da tradição quanto os de intérpretes mais recentes. Além disso, traduzimos a Carta a Meneceu e algumas passagens do corpus epicurista
Abstract: We did an investigation of the theme of the primacy of the phrónesis over the philosophía in the Letter to Menoeceus, in some of the Maxims and Sentences of Epicurus and in some late testimonies. In the line 132 of the Letter to Menoeceus we read that the phrónesis is more precious than the philosophía. The phrónesis is taken as a practical and continuous wisdom, essential to the life of the sage, whereas the philosophía is taken as a theoretical wisdom and also as an "exercise", whose main goal is to free the man from the fears of vain opinions, acting in a therapeutic way, as a medicine. Comparing the notions which the Letter reveals with other passages that make reference to such terms, we note that Epicurus doesn't show contempt for the philosophía. So how can we locate and understand the reasons why the philosopher declares the primacy of the phrónesis over the philosophía? To answer this question we researched both comments of interpreters already enshrined in the tradition as the comments of the latest interpreters. In addition we translated the Letter to Menoeceus and some passages of the Epicurean corpus.
Mestrado
Filosofia
Mestre em Filosofia
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Nascimento, Rodrigo Vidal do. "O corpo no pensamento de Epicuro: limites e possibilidades." Universidade Federal do Rio Grande do Norte, 2011. http://repositorio.ufrn.br:8080/jspui/handle/123456789/16500.
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The theme that fits the perspective of this thesis comes from the interest of treating, in the Epicurean corpus, about the importance of the body and its manners of realization for understanding the thought of Epicurus of Samos. Based on the inferences contained in the texts that remained from Epicurus, we did an analysis of the aspects that characterize Epicurism as a thought that makes repeated references to the body as an instance of sensitivity. It was necessary, therefore, to discuss how the body is linked to the possibility of thought, and how the latter can be admitted as a body element. It is further understood that the atomistic physics converges to the idea that asserts natural phenomena as likely to be contained and explained by the observations that come from the senses which are manifested through the body. For this reason, it was also pertinent to reflect on the admission of the body as a key element for the interpretation of Epicurean thought, even under the constitution of language. The Epicurean construction about body image was also used for the interpretation and questioning of the dynamics that define the relationships between individuals, characterizing the koinon?a of the garden through the notion of corporeal unity. It was defined, therefore, that the characterization of the action field of individuals who lived in the Epicurean garden revolves around the use of logos, with the dialogues coming from the exercise of philosophy for therapeutic purposes, which were able to introduce a specific mode of political action marked by the absence of strange interests of the notion of phil?a
A tem?tica que se insere na perspectiva da presente tese parte do interesse de tratar, no corpus epic?reo, acerca da import?ncia do corpo e dos seus modos de realiza??o para a compreens?o do pensamento de Epicuro de Samos. Tendo por base as infer?ncias contidas nos textos que restaram de Epicuro, fez-se uma an?lise dos aspectos que caracterizam o epicurismo como sendo um pensamento que faz refer?ncias recorrentes ao corpo como inst?ncia da sensibilidade. Foi necess?rio, portanto, discutir como o corpo encontra-se vinculado ? possibilidade do pensamento, e como este ?ltimo pode ser admitido como elemento corp?reo. Entende-se ainda que a f?sica atomista converge para a ideia que afirma os fen?menos naturais como poss?veis de serem contidos e explicados mediante as observa??es advindas dos sentidos que se manifestam atrav?s dos corpo. Por essa raz?o, foi igualmente pertinente a reflex?o sobre a admiss?o do corpo como elemento-chave para a interpreta??o do pensamento epic?reo, at? mesmo no ?mbito da constitui??o da linguagem. A constru??o epic?rea acerca da imagem do corpo serviu tamb?m para a interpreta??o e problematiza??o das din?micas que definem as rela??es entre os indiv?duos, caracterizando a koinon?a do jardim atrav?s da no??o de unidade corp?rea. Definiu-se, portanto, que a caracteriza??o do campo de atua??o dos indiv?duos que habitavam o jardim epic?reo se d? em torno do uso do logos, apresentando os di?logos advindos do exerc?cio da filosofia com finalidades terap?uticas, capazes de introduzir um modo espec?fico de atua??o pol?tica marcada pela aus?ncia de interesses alheios a no??o de phil?a
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Schlüter, Jan. "Molekulare Charakterisierung der Proepikardentwicklung." kostenfrei, 2008. http://nbn-resolving.de/urn/resolver.pl?urn=nbn:de:bvb:20-opus-30287.
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Maffezzolli, Marcone de Oliveira. "Eleutheria: a no??o de liberdade na ?tica de Epicuro." Universidade Federal do Rio Grande do Norte, 2010. http://repositorio.ufrn.br:8080/jspui/handle/123456789/16478.
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Previous issue date: 2010-05-07Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior
?picure de Samos (341-270 a.C) fut l'un des plus importants penseurs de l'Antiquit?. Le philosophe du Jardin, comme il a ?t? connue, aurait ?crit au moins 300 volumes. Ayant v?cu dans une Gr?ce sans l'autonomie des temps pass?s, a vu l'att?nuation du sens de libert? (eleutheria) dans le domaine social. En outre, la th?orie atomiste que lui pr?c?d?e et lui a influenc?e postulais un d?terminisme qui avait entra?n? la fatalit? et l'?limination des eleutheria aussi dans le domaine de la nature (physis). Dans ce contexte, il donne, de la physiolog?a, une forme originale ? l'?tude de la physis, afin de postuler l'existence du hasard (tych?) agissant dans le monde phisique et de la libert?, dans l?action humaine. S?il fait cela, c?est parce qu?il croit que ?tre libre est condition du bonheur et celle-ci r?side dans le plaisir. Pour cela, ?picure va pr?senter l'ind?terminisme dans le domaine de la physiologie, garantissant l'existence d'un mouvement de d?clinaison de l'atome - le par?nklisis. Ainsi, dans ce travail, nous allons effectuer une analyse de la fa?on de se montrer le sens d?eleutheria d?velopp? dans la pens?e de ce ma?tre et comment il interagit avec son projet d'?thique. En particulier, nous discutons de comment, de la physiolog?a, ?picure pense un ?thos-llibre tourn? vers la r?alisation du plaisir, de la vie heureuse. Pour cela, nous utilisons la Lettre ? H?rodote, la Lettre ? P?tocles, la Lettre ? M?n?c?e, 81 Sentences Vaticanes, 40 Maximes Fondamentales et les rapports doxographie
Epicuro de Samos (341-270 a.C) foi um dos mais importantes pensadores da Antiguidade. O fil?sofo do Jardim, como ficou conhecido, teria escrito pelo menos 300 volumes. Tendo vivido em uma Gr?cia sem a autonomia de outrora, viu a mitiga??o do sentido de liberdade (eleutheria) no campo social. Al?m disso, a teoria atom?stica que lhe antecedia e o influenciou postulava a exist?ncia t?o somente da necessidade (anank?) operando na physis, engendrando um conseq?ente fatalismo que se estenderia ao campo das a??es humanas, reiterando a nega??o da eleutheria. ? nesse contexto que ele vai, a partir da physiolog?a, dar contornos originais ao estudo da physis, para poder postular a exist?ncia do acaso (tych?) operando no mundo f?sico e da liberdade, no agir humano. Se faz isso, ? porque entende que ser livre ? condi??o para a felicidade e esta reside no prazer. Para isso, Epicuro vai admitir o indeterminismo no ?mbito da physiologia afian?ando a exist?ncia de um movimento de declina??o do ?tomo o par?nklisis. Nesse trabalho, ent?o, faremos uma an?lise de como se d? a no??o de eleutheria desenvolvida no pensamento epic?reo e como ela se articula com seu projeto de ?tica. Em especial, discutiremos como, a partir da physiolog?a, Epicuro vai pensar um ?thos-livre voltado para a realiza??o do prazer, para a vida feliz. Para tanto, nos valemos da Carta a Her?doto, da Carta a P?tocles, da Carta a Meneceu, das 81 Senten?as Vaticanas, das 40 M?ximas Capitais e de relatos doxogr?ficos
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Theis, Lioba. "Die Architektur der Kirche der Panagia Parēgorētissa in Arta, Epirus /." Amsterdam : A. M. Hakkert, 1991. http://catalogue.bnf.fr/ark:/12148/cb35706823k.
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Lima, Sidney Calheiros de. "A exposição da etica de Epicuro no De finibus de Cicero." [s.n.], 2004. http://repositorio.unicamp.br/jspui/handle/REPOSIP/271119.
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Orientador: Paulo Sergio de VasconcellosDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: O primeiro livro do De finibus bonorum et malorum de Marco Túlio Cícero (século I a.C.) consiste em uma exposição do pensamento ético de Epicuro, filósofo grego que viveu entre os séculos IV e III a.c. A filosofia de Epicuro, sobretudo sua ética, exerceu notória influência no mundo antigo e angariou numerosos seguidores. Apesar disso, muito pouco de sua vasta obra chegou aos nossos dias, de modo que grande parte dos estudos sobre o pensamento de Epicuro tem de se apoiar em textos de ou1rosautores que tenham se dedicado a transmitir e comentar sua filosofia. É esse o caso do livro I do Definibus, em que Cícero se propõe uma exposição acurada e clara da ética de Epicuro. Tal exposição é o primeiro passo do método que visa a alcançar o princípio ético mais próximo da verdade, após terem sido ponderadas as razões de cada escola de filosofia da época. Quatro tarefas constituíram a pesquisa que realizamos: a tradução do livro citado para o português, empresa inédita; a confecção de notas explicativas; a apresentação de um estudo crítico in1rodutórioem que se discute a natureza da exposição, a partir da consideração da postura filosófica de Cícero e do exame de alguns fragmentos da obra de Epicuro; e a composição de comentários à tradução
Abstract: The first book of Marcus Tullius Cicero's Definibus bonorum et malorum (published in 45 BC) consists of an exposition of the ethical thought of Epicurus, Greek philosopher who lived between the fourth and the third centuries BC. His philosophy, and above all his ethics, has remarkably influenced the ancient world and has gathered several followers. Nonetheless, few ftagments of his extensive works have remained, so that an important part of the studies on Epicurus' thought is based on the works of other authors who have dedicated themselves to transmit and discuss bis philosophy. This is the case of the De finibus I, in which Cicero proposes to present a clear and accurate exposition of the thics of Epicurus. This exposition is the first step of the method that aims to reach the ethical principle closest to th truth, after taking into acconunt the reason of every school of his time. Four tasks make up the present research: the translation of the mentioned book into portuguese; the elaboration of explanatory notes; an introductory study discussing the nature of the exposition by regarding Cicero¿s philosophical stance and by examining fragments of Epicurus¿s own works; and the presentation of comments on the translation
Mestrado
Letras Classicas
Mestre em Linguística
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Santos, Rogério Lopes dos. "EPICURO E O EPICURISMO: A FILOSOFIA ENQUANTO EXERCÍCIO PARA O BEM VIVER." Universidade Federal de Santa Maria, 2015. http://repositorio.ufsm.br/handle/1/9143.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorThis dissertation aims to make clear just how Epicurus developed his arguments by pointing ataraxia as the purpose of life. Few works of Epicurus remained: three letters (Letter to Herodotus, Letter to Pythocles, Letter to Menoeceus), each one addressed to a disciple in particular, as well as some maxims (Sovereign Maxims and Vatican Sayings) where his tetraphármakon a set four maxims that are the foundation of his Philosophy are. For Epicurus, the beginning (arché) and the end (télos) of all human action would correspond to a physical and mental state of imperturbability. This condition desired by Epicurus was expressed by the Greek concept of ataraxia (ἀταραξία), also present among the stoics and skeptics. However, the means from which ataraxia would be achieved differed among these three philosophies. To Epicurus, in particular, ataraxia would only be possible to the extent that the sources of error were dissolved, the reason why he strove to clarify: (a) the natural mechanisms through which humans relate to the world; (b) the principles of Nature (phýsis), the ignorance of which resulted in the belief of divine beings who punish the human race. It is with research about man and Nature, in order to reach ataraxia, that arise considerations of Epicurus about religion, about fear of death and about pleasure. This shows the unity of Epicurus' Philosophy. Concerned about the cultural condition, political and religious man, he went from Physics to the Ethics, in doing so, he went, through different paths of knowledge.
A presente dissertação teve por objetivo explicitar o modo como Epicuro desenvolveu seus argumentos em favor da ataraxia como finalidade da vida. São poucos os escritos que dele restaram: três cartas (Carta a Heródoto, Carta a Pítocles, Carta a Meneceu), cada uma endereçada a um discípulo em específico, bem como algumas máximas (Máximas Principais e Sentenças Vaticanas), nas quais se encontram seu tetraphármakon um conjunto de quatro máximas que constituem o fundamento de sua Filosofia. Para Epicuro, o princípio (arché) e o fim (télos) de toda ação humana corresponderia a um estado físico e mental de imperturbabilidade. Essa condição almejada por Epicuro era expressa pelo conceito grego de ataraxia (ἀταραξία), presente também entre os estóicos e os céticos. Entretanto, os meios a partir dos quais a ataraxia seria alcançada divergiam entre essas três correntes filosóficas. Em Epicuro, de modo especial, a ataraxia seria possível apenas na medida em que as fontes de erro fossem extirpadas, motivo pelo qual ele se esforçou em esclarecer: (a) os mecanismos naturais através dos quais os seres humanos se relacionam com o mundo; (b) os princípios da Natureza (phýsis), cujo desconhecimento resultava na crença de seres divinos que castigam a raça humana. É da investigação acerca do homem e da Natureza, com vistas à ataraxia, que surgem as considerações de Epicuro sobre a religião, sobre o medo da morte e sobre o prazer. Isso evidencia a unidade da Filosofia de Epicuro. Preocupado com a condição cultural, política e religiosa do homem, ele foi da Física à Ética, perpassando, dessa forma, por diversos caminhos do saber.
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Bezerra, David 1967. "Diferenças e semelhanças entre os conceitos de felicidade em Epicuro e Sêneca." [s.n.], 2012. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280348.
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Orientador: Francisco Benjamin de Souza NettoTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: Inicialmente o propósito do trabalho era apenas definir e comparar os conceitos de felicidade para dois autores dos período helenístico, distantes no tempo e afastados por um universo cultural: o grego Epicuro e o romano Sêneca. Mas a hipótese inaugural da tese exigiu que se fosse além, primeiro operando com um conceito encontrado no inverso ou negativo do conceito inicial, ou seja, a infelicidade, e depois lidando com as razões que fundamentam a movimentação dos autores pesquisados, isto é, os motivos pelos quais eles se dedicaram a tal tema em particular. Esse impulso secundário levou-nos a um estágio ulterior, que foi a caracterização do universo no qual existiram os pensadores, pois descobrimos ter sido ele o responsável pela pergunta acerca da felicidade tanto em um quanto em outro caso. Quer dizer, a produção filosófica tinha uma base histórico-social e em segundo plano acadêmica. Esta situação nos forçou a, por fim, determinar o que é um produto filosófico helenístico, já que a motivação dos autores se deveu tanto ao entorno no qual se viam envolvidos, que assim deveriam trazer a marca desse tempo (a preocupação com a felicidade gerou, inclusive, manuais de vida produzidos pelos homens de baixa cultura), separando-o, por exemplo, do tempo imediatamente anterior, a chamada época clássica. Particularizando o assunto, estabelecemos que Sêneca foi mais do que um leitor de Epicuro, e assim as suas idéias em relação ao problema da felicidade são tributárias relativamente às idéias de Epicuro sobre o tema. Por outro lado, em ambos os autores é preciso uma leitura ulterior a suas próprias falas para completar a sua definição de felicidade, pois a base dessa, o retiro da vida civil, não está relacionado em tal definição. E ainda, vemos que a virtude ideal, cultivada pelos estóicos radicais, como Crisipo, e entendida como a própria felicidade, cede lugar a uma virtude do possível em Sêneca e que em Epicuro a luta pela felicidade encontra sentido no esmagamento dos desejos
Abstract: Firstly, the purpose of this work was just defines and compares the concepts of happiness for two authors of the Hellenistic period, far way one of each other and separated by a cultural universe: the Greek Epicurus and the Roman Seneca. Therefore, the inaugural hypothesis ordered that we move farther, first working with a concept found at the reverse or negative of the initial concept, its says, the unhappiness, and then operating with the reasons which establishes the movimentation of the authors pesquised, i.e., the motives by which they dedicated themselves to this particular theme. This secondary impulse pushed us to another stage, the characterization of the universe in which the thinkers lived, for we found it as the responsible by the ask about happiness in both of them. In another words, the philosophical production had a socio-historical basis and, in second plane, an academic one. Such situation put us, at the end, to determine what is a philosophical Hellenistic product, once the motivation of the authors is owe so much to the environment in which they kept themselves involved that by this they should bring the stamp of this time (the preoccupation with happiness spawn, includes, manuals of how to live by men of low culture), separating it, for instance, of the time immediately posterior, the so called Classical Era. Particularizing the matter, we establishes that Seneca was more than a reader of Epicurus, and thus your ideas relating to the problem of happiness are tributaries to the ideas of Epicurus about the theme. By the other side, in both thinkers we demanded a interpretation beyond their own speeches to complete your definition of happiness, because the basis of this, the retirement of civil life, is not related in such definition. And more, we observe that the ideal virtue, defended by the radical stoics, like Chrysippus, and took as the happiness itself, gives place to a virtue of the possible in Seneca and that in Epicurus the fight for happiness find meaning in the smashing of the desires
Doutorado
Filosofia
Doutor em Filosofia
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TUNCOR, YACHAR. "Esthetique du roman epique chez yachar kemal. Tradition anatolienne et modernite europeenne." Université Marc Bloch (Strasbourg) (1971-2008), 1995. http://www.theses.fr/1995STR20037.
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De l'epos a l'ecriture romanesque de yachar kemal, l'humanite s'inventa de multiples moyens d'expressions. Mais dans l'histoire de la litterature moderne du xxe siecle, il semble rare de trouver, depuis a la recherche du temps perdu, de marcel proust, des romans fleuves. Cette tradition litterarie du xixe siecle avec les romans de dostoievski, de tolstoi et de zola que michel raimond qualifie de "recit epique", ne parait plus convenir a la modernite. Cette derniere s'accommode davantage des genres narratifs de plus en plus courts. Curieusement, cependant, dans un pays comme la turquie, tout aussi attire par le genre narratif court et ou la tradition de la litterature romanesque est encore recente, tout porte a croire que yachar kemal cherche a ecrire deliberement sur le chemin de tels romanciers. Ils constituent tout autant que les bardes anatoliens la langue de son roman. Le roman est une affaire de "maitre et apprenti". Mais l7art du roman est intimement lie a la societe ou il se developpe. Et chaque epoque cree son propre roman, ses techniques narratives specifiques. Ne pouvant donc ecrire avec la meme langue qu'eux, il est alle chercher la langue de son roman en anatolie ou la parole epique, le verbe est action: il est mouvement, il est amplification, exageration, il est magie. En un mot, pour yachar kemal, le roman, "c'est l'art de faire tomber de la branche d'un arbre une seule feuille en quarante pages"From the epic poetry to the narrative writings of yashar kemal, mankind has discovered numerous ways of expressing itself. However throughout the history of modern literature in the 20th century, since "a la recherche du temps perdu" b y marcel proust, it seems rare to find epic novel. This 19th century literary tradition, including the novels of dostoyevsky, tolstoy and zola, which michel raimond called "the epic narrative", no longer seem to suit modernity. Indee d, it seems to be suited to narrative genres which are shorter and shorter. Curiously, however, in a country like turkey, which is equally drawn towards the short narrative genre and where the tra dition of the novel is relatively recent, everything points us to believe that yashar kemal is deliberately seeking to write along the lines of such novelists. Their influence constitutes the language of his novels just as much as that of the anatolian bards. The novel is a matter of "master and apprentice". However the art of the novel is intimately linked to the society where it develops. And each era creates its very own novel and its own specific narrative techniques. Therefore, nto being able to write with the same language as them, the chose to seek the language of his novel in anatolia where the epic word, the verb is action, it is movement, it is expansion, overstatement,it is magic. In short, for yashar kemal, the novel is the art of turning a single leaf falling from the branch of a tree into forty pages
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Braatz, Jean Dionisio. "O pensamento ético em Epicuro / Jean Dionisio Braatz ; orientador, Jamil Ibrahim Iskandar." reponame:Biblioteca Digital de Teses e Dissertações da PUC_PR, 2007. http://www.biblioteca.pucpr.br/tede/tde_busca/arquivo.php?codArquivo=681.
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Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2007Inclui bibliografia
O epicurismo surgiu em oposição ao quadro sócio-político que se instalara no mundo grego pouco antes do nascimento de Epicuro. Os homens não mais eram felizes na pólis. Preocupado com a situação, Epicuro tratou de diagnosticar a causa da infelicidade: com
El epicureismo surgió en oposición al panorama socio-político que vigoraba en el mundo greco poco antes del nacimiento de Epicuro. Los hombres no estaban más felices en la polis. Preocupado con la situación, Epicuro diagnosticó la causa de la infelicidad:
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Johr, Jana. "Studien zum frühen römischen Kaiserkult in den Provinzen Achaia, Epirus und Macedonia." Doctoral thesis, Humboldt-Universität zu Berlin, Kultur-, Sozial- und Bildungswissenschaftliche Fakultät, 2016. http://dx.doi.org/10.18452/17626.
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Nach der Schlacht von Actium am 2. September 31 v. Chr. war alles anders. Mit seinem Aufstieg zum unumstrittenen Alleinherrscher des Imperium Romanum wurde Augustus in den östlichen Reichsteilen kultisch verehrt. In Griechenland waren aus der hellenistischen Tradition heraus die Bedingungen für eine göttergleiche Ehrung des Herrschers gut bereitet. Das Anliegen dieser Studie ist es zu untersuchen, wie sich der Kult in den römischen Provinzen Griechenlands entwickeln und festigen konnte. Dabei werden zunächst Vorläufer kultischer Ehrungen römischer Staatsmänner in republikanischer Zeit betrachtet. Spannend ist dann in frühaugusteischer Zeit vor allem der bauliche Übergang, oftmals wurde der neue Kult des Kaisers in bereits bestehende Heiligtümer integriert. Gegenstand der Untersuchung sind nicht nur die Kaiser selbst, sondern auch ihre Familienmitglieder. Für die Betrachtungen werden Kultorte, Tempel und Altäre herangezogen. Kaiserfeste und ihre Ausrichtung spielen eine Rolle, ebenso das Amt der kaiserlichen Priester und Priesterinnen sowie Stifter und Stifterinnen. Unter kultur- und religionsgeschichtlichen Aspekten werden Fragen nach den Formen des Kaiserkultes aufgeworfen: Wie wurde dieser formal dargestellt und in welche städtischen und architektonischen Kontexte wurde der Kult eingebunden? Fragen nach der Praxis kultischer Verehrung sollen im Hintergrund stehen, wenn ausgewählte Zeugnisse des Kaiserkults von iulisch-claudischer bis in flavische Zeit betrachtet werden. Dabei bildet Athen einen hervorragenden Ausgangspunkt für einen provinzübergreifenden Vergleich, der anhand selektiver Beispiele von lokalen Kaiserkultstätten in den Provinzen Achaia, Epirus und Macedonia bereichert wird. Dabei werden Gemeinsamkeiten und Unterschiede in den genannten Regionen herausgestellt, die das Phänomen Kaiserkult beleuchten.Early Roman imperial cult in the provinces of Achaia, Epirus and Macedonia After Actium everything changed. With his rise to the sole ruler of the Imperium Romanum, Augustus began to be worshiped in the eastern Empire. Because of its Hellenic tradition Greece had been well prepared for emperor worship. The aim of this study is to investigate how emperor worship came to be established in the Roman provinces of Greece. It first considers the precursors of worshipping Roman statesmen in the Republican period. In the following early Augustan period, there is a fascinating architectural transformation in which the new cult for the emperor was often integrated into preexisting sanctuaries. The focus of this investigation is not only the emperor himself, but also his family members. It is thus necessary to consider cult sites, sanctuaries and altars. Imperial festivals also play a role, as do imperial priests and benefactors. Questions are raised about the forms of emperor worship within their cultural and religious contexts: how was imperial cult integrated into and physically represented in its urban and architectural spaces? The actual practices of cultic worship constitute the necessary background for interpreting the evidence of Julio-Claudian and Flavian emperor worship. Athens is thus an excellent starting point for a comparison between provinces, based on case studies of imperial cult sites in the provinces of Achaia, Epirus and Macedonia. By virtue of these comparisons, similarities and differences across the regions come to the fore and ultimately help illuminate the phenomenon of emperor worship.
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Noord, Pia. "Att läkas i trädgårdsmiljö : En jämförande studie av Epikuros trädgård och alnarpsmetoden." Thesis, Karlstads universitet, Institutionen för samhälls- och kulturvetenskap (from 2013), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-75505.
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This is a study of Epicurus garden in Athens in the 300´s bce, and the method of rehabilitation applied in the garden of Alnarp today at the Swedish University of Agricultural Science. The study aims to pinpoint areas of comparison in methods of healing in a garden environment, in Epicurus garden versus the rehabilitating garden of Alnarp. To make this comparison I have split my analysis into four parts, the conversational therapy, the hierarchy, the garden and its community, and finally the isolation from society. This is a qualitative study, and methods used is, amongst others, hermeneutics.The essay ends with a final discussion of the finds, which conclude that although very different contexts in both time and space, it is easy to find similarities between the two.
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Gondim, Antônio Beethoven Carneiro. "O conceito de liberdade em Epicuro: fundamentos e lições de uma filosofia emancipadora." www.teses.ufc.br, 2014. http://www.repositorio.ufc.br/handle/riufc/8570.
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GONDIM, Antônio Beethoven Carneiro. O conceito de liberdade em Epicuro: fundamentos e lições de uma filosofia emancipadora. 2014. 77f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2014.Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2014-08-04T11:38:34Z No. of bitstreams: 1 2014_dis_abcgondim.pdf: 648675 bytes, checksum: 5fcb41f6eda6151580421c9cd34b6b36 (MD5)
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This work aims to understand the historical and philosophical foundations that resulted Epicurus formulated his doctrine of thought and their respective areas, from a sui generis concept of freedom, which is present not only in Epicurus’ Ethics, but also in his Physics and Canonical. In order to study the lessons of Epicurus, as well as major categories in which his ideas are rooted, this research develops itself under the bibliographical method exploratory, finding some remedies to the ills of human life, thus implying not only as latter purpose the attainment of happiness, but as a inherent duty to own Philosophy: the emancipation of human beings from all imaginary and real causes of suffering.
Este trabalho visa a compreender os fundamentos históricos e filosóficos que ensejaram Epicuro a formular sua doutrina de pensamento e suas respectivas áreas, a partir dum conceito de liberdade sui generis, o qual está presente não só na Ética de Epicuro, senão também na Física e na Canônica. No intuito de estudar as lições de Epicuro, bem como as principais categorias em que se alicerçam suas ideias, esta pesquisa se desenvolve sob o método bibliográfico de caráter exploratório, encontrando naquelas alguns remédios aos males da vida humana, implicando, assim, não apenas como finalidade desta última a consecução da felicidade, senão como dever ínsito à própria Filosofia: a emancipação do ser humano de todas as causas imaginárias e reais de sofrimento.
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Jacobi, Charlotte Louise Justine. "Regulation und Funktion der Metalloproteinase Adamts16 während der Entwicklung von Urogenitalsystem und Epikard." Doctoral thesis, Humboldt-Universität zu Berlin, Mathematisch-Naturwissenschaftliche Fakultät I, 2014. http://dx.doi.org/10.18452/16941.
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Das ADAMTS16-Gen kodiert für eine Metalloproteinase, deren Funktion und Regulation bislang nicht beschrieben sind. Die ADAMTSs werden von Zellen verschiedener Organsysteme sezerniert und sind für den Abbau extrazellulärer Matrixbestandteile und die Prozessierung von Oberflächenrezeptoren, Signalmolekülen oder Wachstumsfaktoren verantwortlich. In der vorliegenden Arbeit wurden die gewebespezifische Lokalisation von Adamts16 und die möglichen Funktionen der Metalloproteinase im Urogenitalsystem untersucht. Weiterhin konnte die Regulation der Adamts16-Expression durch das Wilms-Tumor Protein beschrieben werden. In verschiedenen Zelllinien des Urogenitalsystems konnte eine Wt1-abhängige Adamts16-Expression festgestellt werden. Zudem erfolgte im Urogenitalsystem eine Koexpression von Adamts16 und Wt1 in embryonalen und adulten Podozyten, somatische Zellen der XX-Gonadenanlage und Granulosazellen und Epithelzellen des adulten Ovars. Im Testis war Adamts16 ohne signifikante Wt1-Koexpression in Spermatozyten und elongierten Spermatiden lokalisiert. Außerhalb des Urogenitalsystems waren Adamts16 und Wt1 im Epikard koexprimiert. Ein Wt1-Knockdown in Epikardzellen und embryonalen Nieren zeigte jeweils einen Rückgang des Adamts16-Expressionsniveaus. Ein Adamts16-Knockdown in embryonalen Nieren resultierte in verminderten Ureterverästelungen, was eine funktionelle Rolle von Adamts16 in der murinen Nierenentwicklung ex vivo andeutet. Der Wt1-Knockdown in Gonadenkulturen zeigte, dass Wt1 die Adamts16-Expression in XY-Gonaden hemmt, in XX-Gonaden hingegen aktiviert. Innerhalb des Adamts16-Gens konnten drei Wt1-Konsensusmotive identifiziert werden. Mit Hilfe von EMSAs und ChIPs konnte die Bindung der Wt1(-KTS)-Isoform an diese Konsensusmotive belegt werden. Ein Reportergenassay zeigte die Aktivierung des Adamts16-Promotors durch Wt1(-KTS) in Granulosazellen, wobei eine Verkürzung der Adamts16-Promotorsequenz zu einer Reduktion der Promotoraktivität führte.The Adamts16 gene encodes for a metalloproteinase, whose function and regulation is hardly explored. ADAMTSs are secreted by different cells of various organs and are responsible for breaking down extracellular matrix compounds and processing signaling molecules, growth factors and surface receptors. In this work the tissue specific localization of Adamts16 and its possible function and regulation within the genito-urinary system were analyzed. Furthermore the regulation of Adamts16 through the wilms tumor transcription factor Wt1 is described. Different cell lines derived from the genito-urinary system showed a Wt1-dependent mRNA expression of Adamts16. In addition both proteins were co-expressed in embryonic and adult podocytes, somatic cells of the embryonic XX-gonad and granulosa and epithelial cells of the adult ovary. The testes showed a Wt1-independent Adamts16 expression in spermatocytes and elongated spermatids. Outside the genito-urinary system Adamts16 and Wt1 were co-expressed in the epicardium. Knockdown of Wt1 in both epicardial cells and embryonic kidney explants showed a decrease in the Adamts16 mRNA expression level. In turn the Knockdown of Adamts16 led to an inhibited branching morphogenesis in embryonic kidney explants. This indicates a functional role of Adamts16 in the ex vivo kidney development. Knockdown of Wt1 in cultured embryonic gonads revealed that Wt1 inhibits the expression of Adamts16 in XY-gonads but activates it in XX-gonads. Three Wt1 consensus motives were identified within the Adamts16 gene. Using EMSA and ChIP the binding of the Wt1(-KTS)-isoform to all three consensus motives was verified. The ability of Wt1 to activate the Adamts16 promoter was confirmed through reporter gene assays in granulosa cells.
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Schönbeck, Lena. "Tierarzt und Tierärztin in der Belletristik Studien zum Öffentlichkeitsbild des Berufes." Göttingen Sierke, 2009. http://d-nb.info/994722133/04.
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Becker, Anja. "Poetik der wehselrede : Dialogszenen in der mittelhochdeutschen Epik um 1200 /." Frankfurt, M ; Berlin ; Bern ; Bruxelles ; New York, NY ; Oxford ; Wien : Lang, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783631580288.
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Hernandez, David R. "Excavations of the Roman Forum at Butrint (2004-2007): The Archaeology of a Hellenistic and Roman Port in Epirus." University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1273862873.
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Esper, Jürgen. "Selektive Behandlung von Hitzewallungen mit 17-alpha-Östradiol, einem Östradiol-Epimer ohne klassische Östrogenwirkung." kostenfrei, 2009. http://d-nb.info/999083635/34.
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Kotjabopoulou, Eleni. "Patterned fragments and fragments of patterns : Upper Palaeolithic rockshelter faunas from Epirus northwestern Greece." Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.620307.
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Gambino, Ulrika Susanna. "Savoir de la nature et poésie des choses : Lucrèce et Epicure à la Renaissance." Paris, EHESS, 1999. http://www.theses.fr/1999EHESA038.
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A partir de la redecouverte humaniste du de rerum natura la recherche entend cerner les diverses roles que lucrece et epicure ont joue, entre le xve et le xvie siecles. La premiere partie de la these analyse les grands themes historiques et philosophiques dans l'etude de la fortune d'un auteur. Lucrece y est confronte a la philologie et aux problemes de la transmission des textes anciens (chapitre i). On s'attache ensuite a l'analyse de la grande saison de l'ethique epicurienne et de l'integration dans la pensee ethique de certains humanistes de l'hedonisme epicurien (chapitre ii). On tente d'etablir la veritable place de l'epicurisme au sein du pretendu atheisme de la renaissance (chapitre iii). Enfin, on examine un phenomene plus inattendu, la facon ou lucrece et epicure interviennent pour 'corriger' la physique aristotelicienne (chapitre iv). La seconde partie est consacree a l'influence de lucrece comme modele rhetorique et litteraire et a l'utilisation qu'en font certains ecrivains et theoriciens de la litterature dans le debat autour de la poetique d'aristote. L'analyse porte sur la poesie scientifique neo-latine et son emploi du modele de lucrece. Celui-ci entraine des procedes comme l'usage des metaphores, de la mythologie et le pathos de la poesie cosmologique (examines au chapitre i). Des themes plus specifiquement litteraires, exercent une influence considerable sur la poesie renaissante et transmettent l'ideologie et l'image lucretiennes de la nature (examines au chapitre ii). Enfin, on a essaye de comprendre le theme de lucrece-modele en confrontant des traites qui affichent deliberement le de rerum natum comme modele a imiter, avec la declinaison de la figure de lucrece lui-meme, le poete fou et melancolique. L'etude se conclut sur la tentative reussie, operee par la culture de la contre-reforme, de neutraliser lucrece et l'epicurisme.
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Blume, Peter. "Fiktion und Weltwissen : der Beitrag nichtfiktionaler Konzepte zur Sinnkonstitution fiktionaler Erzählliteratur /." Berlin : Schmidt, 2004. http://www.gbv.de/dms/bs/toc/379102315.pdf.
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Carvalho, Rafael Virgílio de [UNESP]. "A piedade epicureia e a formação do campo politikós do Jardim." Universidade Estadual Paulista (UNESP), 2011. http://hdl.handle.net/11449/93401.
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carvalho_rv_me_assis.pdf: 576590 bytes, checksum: 2889232b38156ba6c46e5582a11e7220 (MD5)Em finais do século IV a.C., as fronteiras socioculturais do mundo grego já haviam sido abertas por Alexandre Magno, as poleis já não tinham a mesma autonomia que outrora, o demos já não estava mais absorto nos assuntos públicos e a religiosidade conseguia manter a duras penas sua identidade tradicional pátria. O filósofo Epicuro foi fruto desse contexto e, como tal, esforçou-se para suprir a alma humana com princípios que pudessem ainda lhe elevar ao Olimpo. Contudo, mesmo pregando o apolitismo, sendo um espírito humanista e cosmopolita, não se pode dizer que se absteve da prática politiké. Este termo grego é um adjetivo que faz referência à politeía, a “prática da cidadania”, cujo campo, diferentemente da contemporaneidade, abrangia o espaço da política e da religiosidade. O mestre do Jardim, de modo aparentemente contraditório, orientava seus discípulos a exercitarem sua cidadania e, como cidadão de Atenas, anunciava suas participações nos principais festivais públicos da polis. Assim, a proposta desta dissertação lança a análise à compreensão do campo politikós do Jardim a partir dos valores que o estruturaram e sob a problemática da abalada piedade do período. A ruptura de Epicuro com o platonismo, que fez parte de sua formação filosófica juvenil, mostra-se decisiva para o entendimento de sua postura politiké e é esta a hipótese de que parte o estudo.
At the end of the fourth century BC, the socio-cultural boundaries of the Greek world had been opened by Alexander the Great, the poleis no longer had the same autonomy that once, the demo was no longer absorbed in public affairs, religion, the hard way could maintain their traditional identity homeland. The philosopher Epicurus was the result of that context and as such trengthening to meet the human soul with principles that could still elevate him to Olympus. However, even the apolitical preaching, being a humanist and cosmopolitan, you can not say who abstained from the politiké practice. This Greek word is an adjective that refers to politeía, the practice of citizenship, the field, unlike the contemporary, covering the space of politics and religion. The Master's Garden, so seemingly contradictory, directed his followers to exercise their citizenship and, as a citizen of Athens, announced its participation in major public festivals of the polis. The proposal of this dissertation introduces the analysis to the understanding of politikós field the Garden from the values in the structured and the problem of shaken piety of the period. The rupture of Epicurus with Platonism, which was part of his philosophical youth, seems crucial to understanding his politiké stance and this hypothesis is that part of the study.
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Barbosa, Renato dos Santos. "A rela??o entre as no??es de eleuther?a e aut?rkeia na filosofia de Epicuro." Universidade Federal do Rio Grande do Norte, 2014. http://repositorio.ufrn.br:8080/jspui/handle/123456789/16520.
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Previous issue date: 2014-05-16Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior
Da rela??o entre aut?rkeia (autarquia) e eleuther?a (liberdade) emerge o sentido de liberdade na filosofia de Epicuro (341-270 a.C.). Essas no??es foram textualmente relacionadas nas Senten?as Vaticanas. Esta perspectiva ? privilegiada por p?r ?s claras a diferen?a entre o sentido geral de liberdade e seu sentido espec?fico. Este ?ltimo se identifica com a no??o grega de eleuther?a. O sentido geral de liberdade abrange a physiolog?a (investiga??o da natureza) e ?tica epicuristas. O exame da f?sica epicurista revela um espa?o natural para as a??es livres: o espa?o para constru??o humana (par hem?s). ? nesse espa?o fora do dom?nio da an?nke (necessidade) que os homens exercem seu poder de livre escolha e podem ser ditos causa de suas a??es ou serem caracterizados como aut?rquicos. O exerc?cio da aut?rkeia condiciona a eleuther?a (liberdade). Para ser aut?rquico ? preciso conhecer a si mesmo e conhecer a ph?sis (natureza). De posse do saber da natureza, o s?bio se sabe livre para agir segundo sua vontade, sem interven??o de deuses nem do destino. No servi?o da filosofia, o s?bio encontra a eleuther?a, a liberdade em seu sentido espec?fico, a verdadeira liberdade, que se caracteriza por um agir positivo , na depend?ncia apenas de si mesmo. Esse ? o itiner?rio percorrido pelo pensamento de Epicuro em dire??o a solu??o do problema que contrap?e necessidade e liberdade: ou h? an?nke (necessidade) e n?o somos livres ou somos livres e n?o h? an?nke. ? primeira alternativa se segue o desprop?sito da filosofia: n?o haveria raz?o para transmitir conhecimentos, pois tanto quem erra quanto quem acerta, erra e acerta segundo a necessidade; ? segunda alternativa se segue a aus?ncia de encadeamentos causais, em ?ltima inst?ncia, impossibilitando a atribui??o de causa a quem quer que seja. Assim, Epicuro preserva as no??es de necessidade e de liberdade, apenas alocando-as em suas devidas esferas de atua??o. A ideia geral de liberdade no epicurismo excede aquela de eleuther?a e s? pode ser compreendida na conjun??o entre aut?rkeia e eleuther?a
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Torres, Patrícia. "Novas perspectivas para transformação de ambientes de trabalho em ambientes de aprendizagem: o caso EPISUS." Pontifícia Universidade Católica de São Paulo, 2006. https://tede2.pucsp.br/handle/handle/9958.
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Previous issue date: 2006-10-27There is a consensus in acknowledgement that traditional human resource model for education in the health field is one of the factors that impedes the attainment of the objectives of SUS (Sistema Único de Saúde the Brazilian Public Health System). Because of this, new education and professional qualification processes begin to appear, with the necessity for viability strategies to inform and mobilize those who need to be involved in the implementation of the changes, beginning with critical reflection. This paper is a circumstantiated and a analysis of an exploratory experiment and construction of new curriculum structures. The objective is to widen the debate over human resource development in the health field through the description, analysis and reflection on the curriculum and learning model used by EPISUS ((Programa de Treinamento em Epidemiologia Aplicada aos Serviços do Sistema Único de Saúde SUS Traning Program) bringing out the acknowledgement and systematization of concepts involved in the proposed program. This paper was written on the basis of document research, direct observation of focus groups and student and graduate questionnaires. The conclusions indicate that it is possible to base the development of health field professionals on a paradigm built around the following aspects, demonstrated as characteristics of the EPISUS proposal by the study. - emancipation of the education process; - acknowledgement of the dynamic of service contexts; - incorporation of experience in the education process; - recognition of the workplace as a learning environment; - incorporation of basic skills in curriculum design. The data show the importance of the construction of an educational process intentionally designed to produce transforming agents by EPISUS; conferring on them the due importance of the role of these professionals in widening the scope of vigilance in the health field, taking as reference people and population needs, the local management and social control in health.
Há um amplo consenso no reconhecimento de que o modelo tradicional de formação de recursos humanos em saúde é um dos fatores que comprometem o alcance dos objetivos do SUS (Sistema Único de Saúde). Com isso, novos processos de formação e qualificação profissional começam a surgir, sendo necessária para sua viabilização estratégias no sentido de sensibilizar e mobilizar todos os que necessitam envolver-se na construção da mudança, partindo de uma reflexão crítica. O presente trabalho é uma descrição circunstanciada e uma análise apurada sobre uma experiência de exploração e construção de novas estruturas para o currículo. O objetivo é ampliar o debate sobre a formação de recursos humanos em saúde, através da descrição, análise e reflexão em torno do currículo e do modelo de aprendizagem em serviço do EPISUS (Programa de Treinamento em Epidemiologia Aplicada aos Serviços do Sistema Único de Saúde), buscando o reconhecimento e a sistematização dos conceitos envolvidos na proposta do programa. Este estudo foi realizado por meio de pesquisa documental, observação direta de grupos focais e de questionários junto aos alunos e egressos do programa. As conclusões indicam que é possível fundamentar a formação de profissionais de saúde num paradigma voltado para os seguintes aspectos, apontados pelo estudo como característicos da proposta do EPISUS: - emancipação do processo educativo; - reconhecimento da dinâmica própria do contexto dos serviços; - incorporação da experiência no processo formativo; - reconhecimento do ambiente de trabalho como cenário de aprendizagem; - incorporação de competências básicas no desenho curricular. Ainda assim, os dados remetem à importância de que o EPISUS construa uma proposta pedagógica voltada intencionalmente para a formação de agentes transformadores, conferindo a devida importância ao papel desses profissionais na ampliação do objeto e ação da vigilância em saúde, tomando como referência as necessidades das pessoas e das populações, a gestão setorial e o controle social em saúde.
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Sapaterro, Fernando Rocha. "Μακαρι&της em Epicuro: noção e teologia." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/11654.
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Previous issue date: 2014-05-07Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Our thesisaims to investigate the Epicurus concept of eακαριjτης, blessedness, as belonged between gods and men, who despite the divine asribute is fact, it is unclear as human asribute. If gods and men have the same asribute we can pass from the fact to the knowledge about gods, founding a theology, since it is supported by elements of the Epicurus doctrine. First of all, we proceed searching the nature of the asribute to the asribution mode, or the possibility to pass from men to gods knowledge, by a the ology taken against filed Epicurean atheism
Nossa tese tem o intuito de investigar a noção de eακαριjτης, beatitude, em Epicuro, como atributo partilhado entre deuses e homens,que apesar de ser fato como atributo divino, é obscuro como atributo humano. Supomos que se deuses e homens partilham de um mesmo atributo é possível passar do fato ao conhecimento, firmando uma Teologia, desde que isso seja corroborado pelos elementos da doutrina de Epicuro. Procedemos, assim, investigando qual a natureza do atributo para passarmos ao modo de atribuição, ou a possibilidade da passagem do conhecimento dos homens aos deuses, por meio de uma Teologia assumida contra o impetrado ateísmo epicurista
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Martini, Thorsten W. D. "Facetten literarischer Zorndarstellungen : Analysen ausgewählter Texte der mittelalterlichen Epik des 12. und 13. Jahrhunderts unter Berücksichtigung der Gattungsfrage /." Heidelberg : Universitätsverlag Winter, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783825355982.
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Schulz, Armin. "Schwieriges Erkennen Personenidentifizierung in der mittelhochdeutschen Epik." Tübingen Niemeyer, 2006. http://d-nb.info/991676297/04.
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Driel, Joost van. "Prikkeling der zinnen : de stilistische diversiteit van de Middelnederlandse epische po·ezie." Zutphen Walburg Pers, 2007. http://digitool.hbz-nrw.de:1801/webclient/DeliveryManager?pid=2603801&customa̲tt2̲=simplev̲iewer.
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Tafelmeier, Julia [Verfasser], Michael [Akademischer Betreuer] Hilker, and Christian [Akademischer Betreuer] Hengstenberg. "Epikardiale Ablation von Vorhofflimmern mit dem Epicor System (HIFU) / Julia Tafelmeier. Betreuer: Michael Hilker ; Christian Hengstenberg." Regensburg : Universitätsbibliothek Regensburg, 2012. http://d-nb.info/1025002350/34.
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Tsachouridis, Konstantinos. "Folk Vocal Techniques of Pontos and Epirus in Modern Greece : A study in reflexive Musical Ethnography." Thesis, Goldsmiths College (University of London), 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.498618.
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In this thesis I examine the vocal techniques employed by performers of contemporary Greek Pontic and Epirotic traditional music. Combining fieldwork analysis with personal experience, I have been able to demonstrate the underlying cognitive and physiological processes that inform these techniques. While anatomical considerations constitute a central focus of this analysis, I offer at the same time an appraisal of vocal bimusicality. The latter issue arises from my own particular perspectives, understandings and personal experience in diverse musical worlds. The objectives of this research are: a) to identify current vocal techniques in Pontic and Epirotic styles, paying special attention to the exceptional use of the larynx and the articulation/projection of vocalized sounds; b) to bridge the gap between theory and practice in studies of voice and vocal production; and c) to demonstrate how personal experience is relevant to ethnographic research in vocal music. In introducing the research field, chapter I of this study reflects on my role as a native researcher-performer and outlines my choice of case studies. The following chapter reviews the Cantometrics project and considers its relevance to Greek folk song. In addition, other scholarly literature pertinent to the present analysis is surveyed, while there is also consideration of fundamental anatomical and physiological issues. Chapters III and IV focus on the central points of analysis in the thesis with special emphasis on the vocal production of the Pontic and Epirotic styles. Employing verbatim quotations from: a) five co-workers in the Pontic style and b) five co-workers and one polyphonic group in the Epirotic style, I analyze the vocal production of these two Greek musical genres as currently performed. The main conclusions of the research refer to techniques such as: a) the movable larynx, b) the extensive use of the soft palate and upper chest area, c) the widening of the mouth, and d) the dropping of the jaw, which are equally discussed in detail. In the same vein, an analogy is drawn between the vocal production and the size of the musical intervals used in both traditions. Chapter V deals with my own learning processes in Greek folk culture and also in the two aspects of my musicality: the Pontic and Western operatic. Here I endeavour to locate myself among my co-workers and also to provide an 'insider's' view on the subject of bimusicality. I also comment upon the effect that ensues when moving from the Pontic to the operatic vocal style, that is to say, the consequences of changing musical systems and musical envirom-nents. The final chapter summarizes the findings of this monograph whose practice-based research is also accompanied by a DVD containing performances by co-workers and by audio examples. In these ways, I attempt to bridge the 'gap' between theory and practice in those aspects of vocal production that stem from an aural/oral musical tradition.
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Gondim, AntÃnio Beethoven Carneiro. "The Concept of Freedom in Epicurus: Fundamentals and Lessons from an emancipatory philosophy." Universidade Federal do CearÃ, 2014. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=12020.
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nÃo hÃCoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior
Este trabalho visa a compreender os fundamentos histÃricos e filosÃficos que ensejaram Epicuro a formular sua doutrina de pensamento e suas respectivas Ãreas, a partir dum conceito de liberdade sui generis, o qual està presente nÃo sà na Ãtica de Epicuro, senÃo tambÃm na FÃsica e na CanÃnica. No intuito de estudar as liÃÃes de Epicuro, bem como as principais categorias em que se alicerÃam suas ideias, esta pesquisa se desenvolve sob o mÃtodo bibliogrÃfico de carÃter exploratÃrio, encontrando naquelas alguns remÃdios aos males da vida humana, implicando, assim, nÃo apenas como finalidade desta Ãltima a consecuÃÃo da felicidade, senÃo como dever Ãnsito à prÃpria Filosofia: a emancipaÃÃo do ser humano de todas as causas imaginÃrias e reais de sofrimento.
This work aims to understand the historical and philosophical foundations that resulted Epicurus formulated his doctrine of thought and their respective areas, from a sui generis concept of freedom, which is present not only in Epicurusâ Ethics, but also in his Physics and Canonical. In order to study the lessons of Epicurus, as well as major categories in which his ideas are rooted, this research develops itself under the bibliographical method exploratory, finding some remedies to the ills of human life, thus implying not only as latter purpose the attainment of happiness, but as a inherent duty to own Philosophy: the emancipation of human beings from all imaginary and real causes of suffering.
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ALEXOPOULOU, EKATERINI. "Les modeles de temporalite dans l'epopee homerique." Paris, EPHE, 2000. http://www.theses.fr/2000EPHE4027.
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Cette etude, intitulee << les modeles de la temporalite dans l'uvre homerique >>, propose une lecture sur la consistance de l'aspect temporel dans la litterature epique. Son fondement, sur des modeles de temporalite chez homere prend en consideration l'historicite inscrite dans ce recit mythique, non a l'aide des representations d'unites temporelles, mais grace a des elements referentiels qui decrivent, dans leur mouvement, l'integralite de l'ordre de la memoire. Cette organisation du temps nous apparait certes differente de notre perception de la notion du temps dans les uvres litteraires contemporaines, mais non contradictoire avec celle-ci ni meme eloignee d'elle. Puisque, chez homere, l'enchainement des consequences des mythes est analogue a l'enchainement des activites humaines, c'est a partir de la description de ces dernieres que cette etude cherche a comprendre la trame temporelle de l'uvre. Elle vise donc, a l'aide des outils de la technique narrative, a decrire les conditions dans lesquelles s'inscrivent les actions humaines et a devoiler le potentiel qu'elles renferment a travers leur realisation. Cette analyse se developpe en trois parties. La premiere se refere aux modeles temporels quand ils deviennent formules et construisent le recit. Dans cette partie nous traitons des aspects esthetiques de la notion du temps chez homere. Elle est subdivisee en deux chapitres se referant a l'apparence de la deesse eos qui signale la journee qui va suivre, et a la description de cette journee comme appartenant a la vie ou a la notion meme de la mortalite. La seconde partie suit les heros quand ils se rencontrent dans le recit. Elle etudie les aspects dialectiques de la notion du temps chez homere. Son premier chapitre est consacre au commentaire de l'episode de l'ambassade dans l'iliade, son deuxieme chapitre au commentaire de la premiere nekyia dans l'odyssee. Dans la troisieme partie, nous commentons des modeles du recit analogues a ceux que les heros tiennent au sujet du deroulement de leur vie personnelle. Nous cherchons a affiner les aspects anthropologiques de la notion du temps chez homere.
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Maepa, Sally Makwena. "Epiki: Sengwalo sa Sepedi go hlokometšwe diponagalo tša Leduleputswa (1953) le Sebilwane (1961)." Thesis, University of Pretoria, 2017. http://hdl.handle.net/2263/65574.
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Serudu (1989) and Groenewald (1993) are literary theorists who have attempted to indicate the structure of Sepedi epic narrative. However, in their definitions of the concepts epic narrative, praise poetry, narrative poetry and heroic poetry they differ from each other. They differ from each other in their definitions of the concepts epic narrative, praise poetry, narrative poetry and heroic poetry. Serudu, in his argument, asserts that epic poetry and epic narrative are synonymous, while Groenewald argues that, although they are related to each other, they are not synonyms, because epic narrative focuses on (a) life or the world, as a whole; and (b) the style which is elevated; while heroic poetry focuses on ordinary people/life and their ordinary problems in a certain environment wherein characters, events and milieu play a significant role. The first problem that the discussed theorists reveal is directed at the two concepts: epic poetry and narrative poetry, this is because they imply that epic poetry and narrative poetry are synonymous. Epic poetry is a concept that explains a poem that praises heroism or size; in other words, the important differentiation with this kind of poem is to reveal heroism and size in the person or thing that is being praised. This means that this concept does not differ from that of the praise poem. When Serudu (1992/3:62) explains a praise poem, he stresses that the importance of the events of a praise poem is to reveal ‘heroism or size of the hero that is being praised’. The second problem is that Serudu states that epic poetry is narrative poetry, However, Groenewald (1993:62) does not agree with this statement, he argues that epic poetry and narrative poetry are almost the same but they are not synonymous. What Groenewald argues is that if one is not careful, the two concepts can be confused as one thing when they are analysed, which is not true. Seidler (1959:524-5) supports this, by explaining that epic narrative is aimed at life in general and comes from the poets themselves. Epic narrative is in relation to fantasy. That is why it can be said that its characters are mainly people and ancestors. Its events are in relation to people and to the ancestors.Thesis (PhD)--University of Pretoria, 2017.
African Languages
PhD
Unrestricted
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Nikolaou, Anna. "Memory and identity in Epirus : ethno-cultural affiliations and relationships under reconstruction on the Greek / Albanian border." Thesis, University of Essex, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.605559.
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This study explores collective memory in the borderlands of Epirus. The aim is to examine ethno-cultural affiliations beyond national borders. The area under study is K6nitsa, northwest Greece that borders on Albania. The people retain a collective memory of cross-border communication before and after the borders were drawn. The political turmoil of the 1940s, however, interrupted ethnic relations between the inhabitants of Epirus and the inhabitants of south Albania. Particularly the civil war devastated the area and when Albania sealed her borders with Greece, all forms of communication between the residents of the two regions the border delimits were interrupted. With the fall of communism, borders were reo-opened and Albanian migrants started coming to Greece seeking employment. In that context, my study examines how ethnic relations are in a process of reconstruction after nearly fifty years of isolation.
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Rocha, Everton da Silva. "A morte pode ser conhecida: percurso em torno da compreens?o da mortalidade na filosofia de Epicuro." Universidade Federal do Rio Grande do Norte, 2011. http://repositorio.ufrn.br/handle/123456789/19444.
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Este texto pretende investigar o percurso necess?rio para a forma??o do conhecimento adequado da morte com base na an?lise da filosofia de Epicuro. A hip?tese central consiste em demonstrar que a compreens?o da morte s? pode ser alcan?ada por meio de um processo cont?nuo de investiga??o em torno da natureza das coisas...
This paper intends to investigate the route required for the formation of adequate knowledge of death based on analysis of the philosophy of Epicurus. The central hypothesis is to demonstrate that the understanding of death can only be achieved through a continuous process of research into the nature of things, guided reflection within a system of thought, with radical impact on the conceptions of the universe, man, soul and world. The human mortality can only become clear to the man himself through philosophy. Epicurus developed his thinking so that when investigating the nature, man could understand the principles of the constitution of all things. This raises issues about the consequences of knowledge generation and corruption in human life, the most disturbing of them is death. The vain opinions are considered the causes of evils, the proper knowledge of death is one way of purging the disturbances that the souls of men, thereby promoting the wisdom philosophy combines knowledge to health. Strictly speaking advocate, confirmed the relevance of the connections mentioned above, the problem of knowledge of the nature of death is one of the privileged ways to demonstrate the coherence and unity of the philosophy of Epicurus
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Gerok-Reiter, Annette. "Individualität Studien zu einem umstrittenen Phänomen mittelhochdeutscher Epik." Tübingen Basel Francke, 2004. http://deposit.ddb.de/cgi-bin/dokserv?id=2778111&prov=M&dok_var=1&dok_ext=htm.
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Gommen, Dorothée. "Polaritätsstrukturen im Werk Hermann Hesses : Lyrik, Epik, Drama /." München : M-Press, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=014767412&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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