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Books on the topic 'Hesing'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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1

Hesiod. Cambridge, Mass: Harvard University Press, 2006.

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2

Hesiod. New Haven: Yale University Press, 1988.

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3

Hesiod and Aeschylus. Ithaca: Cornell University Press, 1995.

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4

Plato and Hesiod. Oxford: Oxford University Press, 2010.

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5

Cai Hesen. Beijing Shi: Zhongguo da bai ke quan shu chu ban she, 2012.

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6

Cordeiro, Hésio. Hesio Cordeiro. Rio de Janeiro: Editora Rio, 2004.

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7

Cordeiro, Hésio. Hesio Cordeiro. Rio de Janeiro: Editora Rio, 2004.

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8

Fromentin, Charles Antoine. Hesdin: Étude historique (293-1865). Steenvoorde: Foyer culturel de l'Houtland, 1996.

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9

Jones, Patricia Doran. Bernard Hessling and his sisters. Sunland, CA (8100 Day St., Sunland 91040): P.D. Jones, 2004.

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10

Cai Hesen nian pu. Xiangtan Shi: Xiangtan da xue chu ban she, 2008.

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11

Evîna Mir Hesen: Helbest. Galatasaray-Beyoğlu, İstanbul: Weşanên Pêrı̂, 2001.

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12

Hesdin, Jean de. Jean de Hesdin e Francesco Petrarca. Messina: Centro interdipartimentale di studi umanistici, 2004.

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13

Gotshalk, Richard. Homer and Hesiod: Myth and philosophy. Lanham, Md: University Press of America, 2000.

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14

Hesdin, Jean de. Jean de Hesdin e Francesco Petrarca. Messina: Centro interdipartimentale di studi umanistici, 2004.

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15

Hesiod. Hesiod: Homeric hymns ; Epic cycle ; Homerica. Cambridge, Mass: Harvard University Press, 2002.

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16

1933-, Braswell Bruce Karl, and Billerbeck Margarethe, eds. Testimonia and fragments. Bern: Peter Lang, 2007.

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17

Sabir, Majid. Alladin wal hesan at Tayyar. Beirut: Dal ul Jill, 1993.

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18

Works of Hesiod and the Homeric hymns. Chicago: University of Chicago Press, 2005.

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19

Hessling, Rosa M. Rosa M. Hessling: Garden of light I. Ingolstadt: Museum für Konkrete Kunst, Galerie im Theater, 2002.

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20

The narrative voice in the Theogony of Hesiod. Leiden, the Netherlands: Brill, 2004.

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21

Leitner, Egon Christian. Schutz & Gegenwehr: Menschenleben und Widerstandswissen von Hesiod bis Bourdieu. Wien: Turia + Kant, 2002.

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22

Barakāt, Salīm. Sîsirkê hesinî: Selîm Berekat ; wergerandina ji Erebî, Ehmed Huseynî. Spånga, Sweden: Apec, 1997.

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23

Duffield, Jonathan James. Synt hesis of optically active tetronic acids. Manchester: University of Manchester, 1996.

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24

Guldemond, L. W. Jacob Hessing (1874-1944): Een bewust universeel denker, Leids hoogleraar in de wijsbegeerte van Hegel. Leende: Damon, 2000.

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25

Hesiod, ed. A commentary on Hesiod: Works and days, vv. l-382. Leiden: E.J. Brill, 1985.

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26

Hesiod, the other poet: Ancient reception of a cultural icon. Leiden: Brill, 2010.

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27

Ovid and Hesiod: The metamorphosis of The catalogue of women. Cambridge: Cambridge University Press, 2012.

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28

Nolan, Karen J. The diabetes counter / Karen J. Nolan and Jo-Ann Heslin. 4th ed. New York, NY: Pocket Books/Simon & Schuster, 2011.

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29

Blyton, Enid. Y baban yn yr hesg. Bangor: Cyhoeddiadau'r Gair, 1996.

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30

Der hellenistische Hesiod: Arats Phainomena und die Tradition der antiken Lehrepik. Wiesbaden: Reichert, 2001.

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31

Jentz, John B., and Richard Schneirov. Chicago’s Immigrant Working Class and the Rise of Urban Populism, 1867–73. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036835.003.0004.

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This chapter examines Chicago's immigrant working class and the rise of urban populism. In January 1872—three months after the Great Fire—Anton Hesing, Chicago's German political boss, organized a protest against the city government's effort to ban new wooden housing in the city as a fire control measure. For Hesing, the fight against the “fire limits” was a battle against the proletarianization of Chicago's workers, whose distinctive independent status was based on the ownership of real property and a house. He fought to preserve a particular kind of working class independent of large-scale capital, and free of alien radicalism, particularly socialism. In leading the movement against the fire limits, Hesing then became the chief architect of urban populism in the city. With labor reform marginalized, urban populism helped politicize the city's immigrant skilled workers and lower middle class.
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32

Simenon, Georges. Maigret Hesite. French & European Pubns, 2002.

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33

Simenon, Georges. Maigret Hesite. Livre de Poche, 2000.

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34

Canevaro, Lilah Grace. Hellenistic Hesiod. Edited by Alexander C. Loney and Stephen Scully. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190209032.013.22.

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This chapter uses Callimachus’s Aetia, Aratus’s Phaenomena, and Nicander’s Theriaca to explore the intense engagement with Hesiodic poetry in the Hellenistic period. Informed by statistics for explicit references to Hesiod at this time, it asks: Why is this the only period of antiquity in which the Theogony and the Works and Days are considered equally important? Questions of genre and didaxis, of inspiration and knowledge, are set against a backdrop of learned library culture, in order to determine what it really meant in the Hellenistic age to be a scholar-poet. This chapter draws on a recent wave of interest in the ancient reception of Hesiod and considers not only how Hesiodic poetry was used, but also how the potential for that use is embedded in the archaic poems themselves.
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35

Bakker, Egbert. Hesiod in Performance. Edited by Alexander C. Loney and Stephen Scully. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190209032.013.11.

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In this interpretation of the Theogony and Works and Days as acts of performance, the well-known biographical details of Hesiod’s life are treated as part of an authorial persona that inheres in the situation that the poem represents. The singer’s dispute with his brother Perses is not a reality outside the poem; rather, it is created, and settled, in and through the poem. The chapter examines the deictic markers through which the poems achieve their “performative” effects. A comparison with Homer is offered in which Hesiod is aligned with the mimetic representation of drama, as opposed to the Homeric narrator, who as more “impersonal” vehicle sets the stage for his characters.
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36

Sommerstein, Alan H. Hesiod and Tragedy. Edited by Alexander C. Loney and Stephen Scully. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190209032.013.19.

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The only Hesiodic myths taken up by the Greek tragic dramatists are the related stories of Prometheus and the first woman (Pandora); these were exploited in satyr-dramas by Aeschylus and Sophocles, respectively. More important are the tragedies Prometheus Bound and Prometheus Unbound, attributed to Aeschylus (but probably in fact by another hand, perhaps his son Euphorion), in which the tale of Prometheus’s punishment is combined with several other myths into a new story of a god who becomes the savior both of the human race (twice) and of Zeus (also twice), and who endures terrible suffering before finally gaining honor from Zeus and humans. Hesiod’s ideas also had a profound influence on Aeschylus, traceable especially in the Oresteia and in the unidentified “Dike play” known from papyrus fragments.
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37

Henderson, Jeffrey. Hesiod and Comedy. Edited by Alexander C. Loney and Stephen Scully. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190209032.013.20.

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Comic dramas, attested as early as the later sixth century bce in Sicily and from ca. 486 bce in Attica, reflect familiarity with Hesiodic poetry from the time our actual documentation begins in the 470s for Sicily and 430s for Attica and into the mid-fourth century bce. Comic poets engaged with Hesiodic poetry at the level of specific allusion or echo and (more frequently) with Hesiodic stories, thought, themes, ideas, and style, now common cultural currency. They also engaged with the poet and his poetic persona, whether bracketed with Homer as a great cultural authority, distinguished as the anti-Homer in subjects or style, or showcased as an emblematic persona of poet and (didactic) sage. Aristophanes, for one, adopted elements of the Hesiodic persona in fashioning his own.
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38

Phillips, Tom. Hesiod and Pindar. Edited by Alexander C. Loney and Stephen Scully. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190209032.013.45.

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This chapter examines Hesiodic elements in Pindar’s “First Hymn” and Pythian 1 and appropriations of Hesiod’s “path to virtue” in the epinicians. Differences between Pindar’s treatment of Zeus’s marriage and cosmic dispensations in the “First Hymn” and Hesiod’s account articulate a greater emphasis on cosmic order and create an identification between the audience’s response to the poem and that of the gods to the newly created cosmos. In Pythian 1 Pindar’s ekphrasis of Etna presents a picture of Typhon who is more constrained and integrated into the cosmic order than his counterpart in the Theogony. But Pindar represents the monster with great imagistic and musical immediacy and brings it into closer proximity to human civilization. These tensions can be read as programmatic for the poem’s projection of the listener as an ethical subject, articulating the threats posed to human self-constitution by the violence in both the natural and social orders.
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39

Scully, Stephen, and Charles Stocking. Theorizing with Hesiod. Edited by Alexander C. Loney and Stephen Scully. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190209032.013.52.

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This chapter traces the unique role Hesiodic poetry has played in the history of thought throughout the twentieth century, with a focus on two main areas: Freudian constructs and structuralism. The chapter demonstrates how Freud’s Civilization and Its Discontents in the first half of the century parallels key narrative themes from Hesiodic poetry. Freud, however, did not often invoke Hesiod directly in this work, and such lack of conscious reference may be the strongest indication of the influence Hesiodic narrative exerted as a dominant psychological and cultural paradigm in the early twentieth century. Concerning the development of structuralism in the second half of the twentieth century, the chapter discusses how classical scholars, such as Vernant, Detienne, and Pucci, have caused Hesiod to play a key role in broader debates on the relationship among history, structure, and political power in postwar France. Ultimately, the chapter demonstrates how Hesiodic poetry has been and continues to remain a rich source for theorizing the present.
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40

Boys-Stones, G. R., and J. H. Haubold, eds. Plato and Hesiod. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780199236343.001.0001.

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41

Hesiod: The Shield. Catalogue of Women. Other Fragments. Harvard University Press, 2018.

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42

Athanassakis, Apostolos N., and Hesiod. Hesiod: Theogony, Works and Days, Shield. Johns Hopkins University Press, 2004.

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43

The Poems of Hesiod: Theogony, Works and Days, and the Shield of Herakles. University of California Press, 2017.

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44

Oxford Handbook of Hesiod. Oxford University Press, Incorporated, 2018.

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45

Hesiod's Theogony: From near Eastern Creation Myths to Paradise Lost. Oxford University Press, Incorporated, 2016.

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46

Hesiod. The Poems of Hesiod: Theogony, Works and Days, and The Shield of Herakles. University of California Press, 2017.

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47

Works and Days. Penguin Classics, 2018.

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48

Ormand, Kirk. The Hesiodic Catalogue of Women and Archaic Greece. Cambridge University Press, 2019.

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49

Hesiod. Poems of Hesiod: Theogony, Works and Days, and the Shield of Herakles. University of California Press, 2017.

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50

Essential Hesiod (Essential Heisod). Duckworth Publishers, 2002.

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