Relevant bibliographies by topics / Medieval philosophy

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Medieval philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Medieval philosophy"

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Ewbank, Michael B. "Medieval Philosophy." New Scholasticism 61, no. 4 (1987): 490–91. http://dx.doi.org/10.5840/newscholas198761410.

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Uckelman, Sara L. "Medieval Philosophy." Philosophical Quarterly 70, no. 281 (May 6, 2020): 890–92. http://dx.doi.org/10.1093/pq/pqaa014.

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Federici Vescovini, Graziella. "La storia della filosofia medievale dei secoli XIII e XIV." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 6 (December 31, 2001): 53–86. http://dx.doi.org/10.1075/bpjam.6.04ves.

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An overview of current medieval philosophical and scientific studies would seem justified at the beginning of the 21st century. While no part of the history of philosophy has been so much despised as the Middle Ages (this period having been called until the beginning of the 20th century the ›dark ages‹), numerous internationally signi;cant studies on this topic have recently been published. Essays and monographs, critical editions, anthologies and re­views have addressed many facets of medieval thought, particularly the medieval institu­tional context and the intellectual life of the Middle Ages along with the history of medie­val philosophy and science. This essay looks at studies of different philosophical tendencies from the end of the 13th century to the 15th century, not restricting itself to medieval Aristo­telianism.
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Ermishin, Oleg. "V. N. Ilyin: from unpublished lectures on the history of medieval philosophy." St.Tikhons' University Review 99 (February 28, 2022): 113–28. http://dx.doi.org/10.15382/sturi202299.113-128.

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Philosopher, theologian and literary critic Vladimir Nikolaevich Ilyin (1890–1974) taught in 1925–1940 the history of medieval philosophy at St. Sergius Orthodox Theological Institute in Paris. Later, based on lectures, he prepared for publication the book «The History of Medieval Philosophy in Connection with General History of Culture, Science and Theology», which remained unpublished, but was preserved in the archival fund of V.N. Ilyin (Archive of Alexander Solzhenitsyn House of Russia Abroad. F. 31). This publication contains one of the lectures by V.N. Ilyin entitled «Problems, origins and ways of medieval philosophy». It gives an idea of the general approach of V.N. Ilyin to medieval philosophy, about his main concept. According to Ilyin, medieval thought of Western Europe was determined by the antinomy between dogma and dialectics. Ilyin divided the history of medieval philosophy into two periods: until the XIII century, the era of the struggle of ideas and active development, and after the XIII century, when scholasticism won, and then fell into decay. V.N. Ilyin considers that two thinkers Thomas Aquinas (around 1225–1274) and Bonaventure (around 1217–1274), their ideological confrontation, are of great importance for understanding the philosophy of the XIII century. Thomas Aquinas won and determined the further development of Western philosophy, but Bonaventure’s ideas about the union of theology and philosophy did not disappear and develop in new philosophical teachings (Friedrich Wilhelm Schelling, Henri Bergson, Gabriel Marcel and others). In Ilyin’s opinion, in order to overcome scholasticism and rationalism, which prevailed in Western philosophy, it will necessary to return to the fathers of Church, to Plato and Aristotle. V.N. Ilyin proposed his program, based on the main thesis «Return to the Fathers of the Church as a source of true philosophy», expressed solidarity with V. Gioberty and I.V. Kireevsky.
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Freudenthal, Gad, and Aaron P. Johnson. "A NEW PORPHYRY FRAGMENT?" Classical Quarterly 70, no. 1 (May 2020): 410–28. http://dx.doi.org/10.1017/s0009838820000282.

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The days, not so far back, in which Arabic philosophical works were skimmed essentially with a view of ‘uncovering’ lost gems of Greek philosophy are fortunately behind us. Today these works are studied on their own, as essential building blocks of the history of philosophy. None the less, medieval philosophic works in Arabic continue to allow significant new discoveries concerning the history of Greek philosophy. The same holds, naturally enough, of medieval Hebrew works written by Jewish scholars who lived under the Crescent and accessed Arabic sources.
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THIJSSEN, J. M. M. H. "Late-Medieval Natural Philosophy." Recherches de Théologie et Philosophie Médiévales 67, no. 1 (January 1, 2000): 158–90. http://dx.doi.org/10.2143/rtpm.67.1.521.

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Gaskin, Richard, and Simo Knuuttila. "Modalities in Medieval Philosophy." Philosophical Quarterly 44, no. 176 (July 1994): 383. http://dx.doi.org/10.2307/2219619.

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Mensa i Valls, Jaume. "Medieval philosophy at present." Enrahonar. Quaderns de filosofia 54 (March 2, 2015): 5. http://dx.doi.org/10.5565/rev/enrahonar.284.

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Moran, Dermot. "Idealism in Medieval Philosophy." Medieval Philosophy & Theology 8, no. 1 (1999): 53–82. http://dx.doi.org/10.5840/medievalpt1999813.

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Dunne, Michael. "Book Reviews: Medieval Philosophy." Irish Theological Quarterly 68, no. 3 (September 2003): 303–4. http://dx.doi.org/10.1177/002114000306800315.

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Dissertations / Theses on the topic "Medieval philosophy"

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Ortlund, Raymond C. "Psalm 68 in ancient, medieval and modern interpretation." Thesis, University of Aberdeen, 1985. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU354525.

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We base our interpretative study of Psalm 68 on the persuasion that the most objective point of departure for Old Testament exegesis is the body of traditional meanings handed down to us through the Hebrew-based ancient versions and through Judaica. Comparative Semitics may, and at times does, serve to supplement and to correct traditional interpretations; but the specific relationship of tradition with the psalm as opposed to the casual relationship of, say, Ugaritic or Arabic meanings with this particular piece of literature give tradition the fundamental role in establishing the meaning of the Hebrew. Accordingly, we devote the first five chapters to the ancient versions, viz., the Greek, Aramaic, Syriac, Latin and Arabic, in an attempt to determine their value for the modem interpretation of the psalm. While none of the versions discloses an authentic interpretation of the psalm as a unified and coherent whole, for that sense seems to have been lost to them, each one does nevertheless contain various meanings which commend themselves to us as authentic. These are specifically noted. In Chapter Six the commentaries of the three giants of medieval Jewish biblical interpretation are examined: Rashi, Ibn Ezra and David Kimchi. It was during this era that Jewish scholars sought to organize and evaluate their traditionally-inherited body of knowledge of the Scriptures. In a search for credible understandings and beliefs they re-assessed the witness of their fathers with the result that they established an important milestone in the history of biblical exegesis. Neither the versions nor the rabbis provide us with complete or perfect knowledge of the psalm, but within their testimony we have the only solid foundation for objective interpretation. We review the high points of the modern study of Psalm 68 by turning to three landmark English versions in Chapters Seven through Nine, viz., the Authorized Version of 1611, the Revised Standard Version of 1952 and the New English Bible of 1970. Each one is examined in its relation to traditional and modern studies. The AV we find to be essentially a rabbinic interpretation of the psalm in English. The RSV, as a product of its times, searches for greater authenticity by going back beyond the rabbis to the ancient versions and comparative Semitic philology. As a result, there is a fullness to the RSV's rendering which commends itself well to our judgement. The NEB reflects a more skeptical view of the value of tradition for authentic understanding. The aim of this version seems to be to re-create the linguistic situation in which the psalm originated, leaping over the centuries of an accumulated tangle of tradition which defaces and obscures the authentic psalm lying in remains within the Hebrew text. The NEB translators approach the psalm as if it were a recently-discovered document without intervening traditions and seek to establish its meanings through the use of what would have been the relevant linguistic sources in the ancient world. Presumably, the subjectivity of such an approach is outweighed in their minds by the extremely low value of traditional interpretations and by their confidence in their own ability to draw accurate comparative philological relations with the Hebrew text. Their rendering of Psalm 68, however, does not vindicate that confidence. Our own interpretative comments on the psalm are dispersed to some extent throughout the paper. Judgements on the meaning of the Hebrew cannot be avoided, nor should they be, in connection with the versions and rabbis. But the bulk of my particular exegetical opinions are subsumed under the chapters on the AV, RSV and NEB. Where I believe from my own study that the English translators have interpreted a point correctly, I indicate this by offering my own defense and exposition of their rendering. The RSV chapter contains a majority of these discussions. Finally, in the Conclusion, I offer my own interpretation of the structure of the psalm and of the course of the poet's thought, adding remarks there which I had not been able to include conveniently within previous chapters. In my opinion Psalm 68 is a hymn of descriptive praise to God for his power and goodness revealed to Israel in her early history up to his establishment on Zion and of confident expectation that the purposes of God will be brought to complete fulfillment with his eventual conquest and rule of the whole world from his sanctuary at Jerusalem. The psalm is designed to encourage Israel's faith in God as her only lord and source of life and to lead her to deeper commitment to and participation in his purposes for history.
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Whitehead, Christiania. "Castles of mind : an interpretative history of medieval religious architectural allegory." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282014.

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Lima, Arthur Klik de. "A relação entre vontade e pensamento em Averróis: um estudo sobre o homem e seu destino a partir do Grande comentário ao De Anima." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-09122014-185730/.

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Este trabalho tem como objetivo analisar a relação entre pensamento e vontade em Averróis, principalmente no que toca a individualidade humana. A discussão movida no século XIII contra o Grande Comentário ao De Anima acusa o comentador de negar ao homem a possibilidade de transcender a existência material, pois a tese da unidade do intelecto material faz da alma humana apenas um receptáculo de formas sensíveis, que se corrompe com a morte do corpo. Em outras palavras, a liberdade e a individualidade do homem estão comprometidas, pois um ser desprovido de intelecto não é um ser dotado de vontade. Para Averróis, o propósito da existência humana é alcançar sua perfeição última, a identificação final com o intelecto agente separado da matéria, que também representa o alcance da felicidade suprema. Esta pode ser alcançada por meio do conhecimento do mundo e de suas causas, em outras palavras, o alcance da felicidade é uma investigação. Para tanto, o homem necessita do estabelecimento de uma relação de conjunção com os intelectos separados da matéria para a realização deste propósito. A aquisição da universalidade destas substâncias separadas é que permitirá ao homem universalizar o conhecimento particular obtido dos seres materiais. E essa atividade parece não ter outro motor que a vontade. Assim, é necessário analisar a estrutura desta relação de conhecimento, entender como é possível ao homem adquirir o conhecimento universal constitui um ponto fundamental na obra de Averróis. Já que este será o ponto de partida pra elaboração de toda uma postura ética que tem na vontade e na aquisição de conhecimento os elementos que constituem a plena realização da natureza humana na existência terrena e a garantia da bem aventurança na vida futura
This work aims to analyze the relation between thought and will in Averroes, particularly with respect to human individuality. The discussion moved in the thirteenth century against the Great Commentary on De Anima accuses the commentator of denying to man the possibility of transcending material existence, because the thesis of the unity of the material intellect makes the human soul just a receptacle of sensitive forms, which is corrupt with the death of the body. In other words, the freedom and individuality of man are compromised because one being devoid of intellect is not a being endowed of will. For Averroes, the purpose of human existence is achieving its ultimate perfection, the final identification with the intellect separated from matter, which also represents the attainment of the supreme happiness. This can be achieved through knowledge of the world and its causes, in other words, the achievement of happiness is an investigation. To this end, man needs the establishment of a relationship of conjunction with the separate intellects from matter to achieving this purpose. The acquisition of the universality of these separate substances will allow the man to universalize the particular knowledge obtained from material beings. And this activity seems to have no other motor than will. Thus, it is necessary to analyze the structure of this knowledge relation, understand how it is possible for man to acquire universal knowledge is a key point in the work of Averroes. Since this will be the starting point for developing a whole ethical position that has in the will and on the acquisition of knowledge elements which constitute the full realization of human nature in earthly existence and the guarantee of beatitude in the hereafter
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Horie, Ruth. "Ecclesia Deo Dedicata : church and soul in the late medieval dedication sermons." Thesis, University College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287898.

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Sikka, Sonya. "Three forms of transcedence : a study of Heidegger and medieval mystical theology." Thesis, University of York, 1993. http://etheses.whiterose.ac.uk/10875/.

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Bose, Mishtooni Carys Anne. "'Creating belief' in the late medieval period : logical and rhetorical modes of teaching." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.386477.

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Zhang, Tianyi. "Light in the cave : a philosophical enquiry into the nature of Suhrawardī's Illuminationist philosophy." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/289734.

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Shihāb al-Dīn al-Suhrawardī (d. 1191), founder of the Islamic Illuminationist tradition, is one of the most controversial and misunderstood Arabic philosophers. Corbin cultivates Suhrawardī as a mystic who revived ancient Persian wisdom; Gutas reads him as a follower of Avicenna (d. 1037); scholars like Ziai and Walbridge argue that he is an original and serious philosopher. But it seems that no reconstructions of Illuminationist philosophy are satisfactory. I propose a Cave Story approach, which relates Suhrawardī's ambitious Illuminationist project to Plato's cave allegory. By following this approach, I present a historical reconstruction of Suhrawardī's Illuminationist philosophy, focusing on three areas: presential knowledge (epistemology), mental considerations (ontology and the problem of universals), and light metaphysics. Chapter I proves, by solid textual evidence, that Suhrawardī's four Peripatetic works and 'Ḥikmat al-Ishrāq' ('The Philosophy of Illumination', his masterpiece and the only Illuminationist work) constitute one and the same Illuminationist project. Chapter II reconstructs Illuminationist presential knowledge, an original epistemology of particulars (without any universals involved) and the epistemological foundation of Illuminationism. Chapters III and IV prove philosophically that universals must all be mental considerations (i.e. things created by the mind), and real things must be particulars; this is Suhrawardī's fundamental criticism of Peripatetic metaphysics. Chapter V reconstructs light metaphysics, a serious metaphysics of particulars (not universals). I conclude that Suhrawardī is an original and serious philosopher, who resorts to mysticism only for sound philosophical reasons, and who should not be taken as a follower of Avicenna; his Illuminationism is a philosophy of particulars rather than universals.
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Elliott, Elizabeth. "The counsele of philosophy : the Kingis Quair and the medieval reception history of the Consolation of Philosophy in vernacular literature." Thesis, University of Edinburgh, 2006. http://hdl.handle.net/1842/1960.

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This thesis examines the relationship between the fifteenth-century Kingis Quair and the text which it cites as its inspiration, Boethius' Consolation of Philosophy, finding analogues for the poet's response to this authoritative material in vernacular literature. The Quair is perhaps best known for its association with James I of Scotland, and an analysis of the connection between the king and the poem is employed as a means of demonstrating the extent to which his identity shapes the meaning of the work and is, in turn, reformulated within it. The Quair's treatment of the Consolation is a vital part of this transformation , as the poem establishes a parallel between James and Boethius, articulating the sense that his experience repeats that of the auctor. The medieval craft of memory is considered as a precedent for this treatment of literature and personal history as texts which are subject to revision. Analysis of several texts illuminates the tradition of Boethian adaptation which informs the Quair. The popularity of the Consolation made the image of Boethius as an exemplary politician a commonplace of medieval literary culture, and through association with his experience, exile and imprisonment become trials which confer philosophical wisdom upon their subjects. Against this background, the Quair emerges as a sophisticated engagement with the medieval reception history of the Consolation, which reimagines James I as the model of the perfect prince.
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Lee, Paul. "Monastic and secular religion and devotional reading in late medieval Dartford and west Kent." Thesis, University of Kent, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.267391.

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Williams, Thomas Haydn. "An edition of Manuscript Bodley 789 : aspects of late medieval affective piety in England." Thesis, University of Birmingham, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323635.

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Books on the topic "Medieval philosophy"

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Marenbon, John, ed. Medieval Philosophy. Abingdon, UK: Taylor & Francis, 1988. http://dx.doi.org/10.4324/9780203062913.

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John, Marenbon, ed. Medieval philosophy. New York: Routledge, 2003.

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Kenny, Anthony John Patrick. Medieval philosophy. Oxford: Clarendon Press, 2005.

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John, Marenbon, ed. Medieval philosophy. New York, NY: Routledge, 1998.

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John, Inglis. On Medieval philosophy. Belmont, CA: Thomson Wadsworth, 2005.

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D, Jordan Mark, ed. Medieval philosophy & theology. Notre Dame: University of Notre Dame Press, 1991.

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Lagerlund, Henrik, ed. Encyclopedia of Medieval Philosophy. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1151-5.

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F, Wippel John, ed. Studies in medieval philosophy. Washington, D.C: Catholic University of America Press, 1987.

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Knuutila, Simo. Modalities in medieval philosophy. London: Routledge, 1993.

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Knuuttila, Simo. Modalities in medieval philosophy. London: Routledge, 1993.

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Book chapters on the topic "Medieval philosophy"

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Georgoulas, Stratos. "Medieval Philosophy." In The Origins of Radical Criminology, Volume III, 51–83. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-05925-4_4.

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Higley, Sarah L. "Medieval Language Philosophy." In Hildegard of Bingen’s Unknown Language, 51–62. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230610057_4.

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Gersh, Stephen. "Ancient Philosophy becomes Medieval Philosophy." In Metaphysics and Hermeneutics in the Medieval Platonic Tradition, 18–44. Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: Variorum collected studies: Routledge, 2020. http://dx.doi.org/10.4324/9781003038115-2.

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Denny-Brown, Andrea. "How Philosophy Matters." In Medieval Fabrications, 177–91. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1007/978-1-137-09675-3_12.

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Arlig, Andrew W. "Love Thy Neighbor." In Medieval Philosophy, 182–212. New York: Routledge, 2023. http://dx.doi.org/10.4324/9780429348020-6.

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Arlig, Andrew W. "Happiness and the Meaning of Life." In Medieval Philosophy, 139–81. New York: Routledge, 2023. http://dx.doi.org/10.4324/9780429348020-5.

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Arlig, Andrew W. "Science, Certainty, and Skepticism." In Medieval Philosophy, 28–55. New York: Routledge, 2023. http://dx.doi.org/10.4324/9780429348020-2.

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Arlig, Andrew W. "What Are We?" In Medieval Philosophy, 104–38. New York: Routledge, 2023. http://dx.doi.org/10.4324/9780429348020-4.

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Arlig, Andrew W. "From Here, Where?" In Medieval Philosophy, 266–75. New York: Routledge, 2023. http://dx.doi.org/10.4324/9780429348020-8.

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Arlig, Andrew W. "Introduction." In Medieval Philosophy, 1–27. New York: Routledge, 2023. http://dx.doi.org/10.4324/9780429348020-1.

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Conference papers on the topic "Medieval philosophy"

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Balabanov, T. A. "The Autonomy of Faith and Reason in Medieval Philosophy." In ТЕНДЕНЦИИ РАЗВИТИЯ НАУКИ И ОБРАЗОВАНИЯ. НИЦ «Л-Журнал», 2018. http://dx.doi.org/10.18411/lj-05-2018-29.

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Klestov, Alexander. "New Linguistic Horizons in Medieval Europe." In GLOCAL Conference on Mediterranean and European Linguistic Anthropology Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/comela22.1-8.

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The article focuses on the idea of the formation of European civilization and, in this connection, to the discovery of linguistic possibilities in the Middle Ages. The author draws attention to the works of Amable Jourdain, who discovered the paths of Aristotle's philosophy in the 12th-13th centuries, the works on the intellectual renaissance of the 12th century by Charles Gaskins, and the works on religiosity of this period by L. P. Karsavin; the later are still, however, little studied. I have singled out, following these scholars, the figures of Aristotle, Francis of Assisi, and Angela of Foligno, as leaders in the history of the extension of linguistic horizons in New Europe.
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Ostrowski, Wojciech. "A NEW LOOK AT HISTORIC FORTIFICATIONS - MEDIEVAL CASTLES AND AIRBORNE LASER SCANNING." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s9.040.

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Musaeva, G. O. kyzy. "FOUNDATIONS OF HUMANISM IN ARABIC CULTURE AND PHILOSOPHY." In Культура, наука, образование: проблемы и перспективы. Нижневартовский государственный университет, 2021. http://dx.doi.org/10.36906/ksp-2021/18.

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The article presents an analysis of the basic humanistic principles of Islamic culture in a philosophical manner. The subject of the research is the peculiarities of the development of the humanistic tradition in Islamic philosophy and culture. The work notes that representatives of Arab philosophy consider the special concept of “tawhid” as the main postulate of Islamic culture, which is interpreted as a belief in one God. The methodological basis of the research was formed by the philosophical-anthropological and historical-cultural approach. As a scientific novelty, a comprehensive analysis of humanistic principles in the philosophy and culture of medieval Islam is proposed. The article concludes that religious teaching in Arab-Muslim philosophy is inextricably linked with ethics and basic moral principles of humanistic philosophy and has a significant impact on the practical side of life in the social and cultural sphere.
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Trokal', T. V. "The problem of Christian justification for the use of violence in the process the emergence of medieval ideology of the Crusades." In Scientific dialogue: Questions of philosophy, sociology, history, political science. ЦНК МОАН, 2019. http://dx.doi.org/10.18411/spc-01-08-2019-02.

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Nesterova, T. "PROPORTIONS IN ARCHITECTURE AS A POSSIBILITY OF DETERMINING THE TIME OF ESTABLISHMENT OF HISTORICAL BUILDINGS." In Man and Nature: Priorities of Modern Research in the Area of Interaction of Nature and Society. LCC MAKS Press, 2021. http://dx.doi.org/10.29003/m2595.s-n_history_2021_44/123-133.

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The article discusses the methodology for determining the time of erection of architectural monuments, which is based on the proportions of the volumetric-spatial structure of buildings. In all historical periods, the architecture of buildings was created based on mathematically precise calculations, known as architectural proportions, which acquired metaphysical properties under the influence of ancient philosophy and continued to be used until the late Middle Ages. Depending on the archetype of buildings, the relationship between structural and architectural parts came from a certain part of the building, the so-called module, which changes over time and geographical areas. There are two main types of architectural proportions: constructive and artistic, the first being the most conservative, and the second varying, determining stylistic temporal preferences. In the process of studying the architectural heritage of medieval Moldavia, both types of proportions were identified, amenable to numerical and metrological measurements. In the examples given, the proportions were used to determine the architectural form and antiquity of the buildings.
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Новикова, М. А., and Н. Н. Точилова. "ICONOGRAPHIC FEATURES OF AQUAMANILE IN THE FORM OF ARISTOTLE AND CAMPASPE FROM THE STATE HERMITAGE MUSEUM." In Месмахеровские чтения — 2024 : материалы междунар. науч.-практ. конф., 21– 22 марта 2024 г. : сб. науч. ст. / ФГБОУ ВО «Санкт-Петербургская государственная художественно-промышленная академия имени А. Л. Штиглица». Crossref, 2024. http://dx.doi.org/10.54874/9785605162926.2024.10.72.

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В коллекции Государственного Эрмитажа находится водолей в виде женской фигуры, оседлавшей мужчину. Трактовка этого сюжета неоднозначна: ряд исследователей видит в нем средневековую легенду об Аристотеле и Кампаспе, другие интерпретируют как изображение рыцаря верхом на кентавре. В статье рассмотрены обе теории и приведены иконографические аналогии, на основе которых сделан вывод, что водолей воплощает сцену из легенды о философе. In the collection of The state hermitage museum there is an aquamanile in the form of a female figure straddling a man. The interpretation of this plot is ambiguous: a number of researchers see it as a medieval legend about Aristotle and Campaspe, others interpret it as an image of a knight riding a centaur. The article discusses both theories and provides iconographic analogies, based on which it is concluded that aquamanile refl ects exactly the scene from the legend of the philosopher.
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8

Мир-Багирзаде, Ф. А. "Oriental symbolism of the ballet "Seven beauties" based on the poem by Nizami Ganjavi." In Современное социально-гуманитарное образование: векторы развития в год науки и технологий: материалы VI международной конференции (г. Москва, МПГУ, 22–23 апреля 2021 г.). Crossref, 2021. http://dx.doi.org/10.37492/etno.2021.91.54.086.

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автор исследует творческие интерпретации произведения поэта-гуманиста Низами Гянджеви (XII в.) из цикла «Хамсе» «Семь красавиц». Поэт, был подлинным эрудитом, знатоком не только коранических текстов, истории, античной и мусульманской философии, но и астрономии. Данная статья – попытка проследить ориентальную символику образов Гянджеви в одной из творческих интерпретаций поэмы «Семь красавиц», через призму хореографического и сценографического искусства. Метод исследования – семиотический анализ, объект исследования – балет «Семь красавиц», объединивший достижения современной европейской хореографии и средневековую восточную поэзию с присущей ей образностью, поставленный на музыку азербайджанского композитора Кары Караева. Композитор К. Караев активно использовал самобытные музыкальные традиции Азербайджана (музыкальные гармонии, мелодика ашугов и элементы народных азербайджанских ладов), сочетая их с европейскими мелодиями и ритмами. Анализируя фильм-балет «Семь красавиц» (1982, режиссер Федор Слидовкер) и новую постановку театра оперы и балета им. М.Ф. Ахундова (2011), автор прослеживает трансформацию либретто и предлагает собственное прочтение символики метафоричного произведения классика Низами Гянджеви. Поиски истины, красоты и справедливости всегда были уделом мыслящего человека. Восточные поэты воспевали этот поиск, этот долгий и трудный путь к истине, идеальному миру. Придворные интриги, роскошь дворца и повседневная жизнь простого народа, благородство, коварство и любовь переплелись в этой метафоричной восточной притче, которая легла в основу нескольких интерпретаций балета «Семь красавиц». Несмотря на большую степень условности, свойственной этому жанру сценического искусства, фильм-балет характеризуется драматургической многоплановостью, органическим сплетением развивающихся сюжетных линий, динамической взаимосвязью социального и лирико-психологического конфликтов. Трансформация либретто балета «Семь красавиц» свидетельствует о новом, более глубоком прочтении, приближению его к идейно-философской метафоричной концепции оригинальной поэмы Низами Гянджеви, воспетому поэтом вечному поиску истины, любви и справедливости со свойственной ему ориентальной образностью. the author explores creative interpretations of the work of the humanist poet Nizami Ganjavi (XII century) from the cycle "Khamse" – "Seven beauties". The poet was a true polymath, an expert not only in Quranic texts, history, ancient and Muslim philosophy, but also in astronomy. This article is an attempt to trace the Oriental symbolism of Ganjavi's images in one of the creative interpretations of the poem "Seven beauties", through the prism of choreographic and scenographic art. The method of research is semiotic analysis, the object of research is the ballet "Seven beauties", which combines the achievements of modern European choreography and medieval Eastern poetry with its inherent imagery, set to the music of the Azerbaijani composer Gara Garayev. The composer G. Garayev actively used the original musical traditions of Azerbaijan (musical harmonies, melodies of ashugs and elements of Azerbaijani folk modes), combining them with European melodies and rhythms. Analyzing the film-ballet "Seven beauties" (1982, directed by Fyodor Slidovker) and the new production of the Opera and ballet theater named after M. F. Akhundov (2011), the author traces the transformation of the libretto and offers his own interpretation of the symbolism of the metaphorical work of the classic Nizami Ganjavi. The search for truth, beauty, and justice has always been the province of the thinking man. Eastern poets sang of this search, this long and difficult path to the truth, the ideal world. Court intrigues, the luxury of the Palace and the daily life of the common people, nobility, guile and love are intertwined in this metaphorical Eastern parable, which formed the basis of several interpretations of the ballet "Seven beauties". Despite the great degree of conventionality inherent in this genre of stage art, the film-ballet is characterized by a dramatic diversity, an organic interweaving of developing storylines, and a dynamic relationship between social and lyrical-psychological conflicts. The transformation of the libretto of the ballet "Seven beauties" indicates a new, deeper reading, approaching it to the ideological and philosophical metaphorical concept of the original poem by Nizami Ganjavi, the poet's eternal search for truth, love and justice with its characteristic Oriental imagery.
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