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Journal articles on the topic 'Synesius'

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Published: 4 June 2021

Last updated: 6 February 2022

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1

Bregman, Jay. "Synesius of Cyrene and the American “Synesii”." NUMEN 63, no. 2-3 (March 9, 2016): 299–323. http://dx.doi.org/10.1163/15685276-12341424.

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This article explores the Hellenic/Christian synthesis of bishop Synesius and its later influence, especially on nineteenth-century America. Synesius accepted a bishopric despite Neoplatonic reservations concerning Christian doctrine: the uncreated soul pre-exists; the uncreated cosmos is eternal; and the “resurrection” an ineffable mystery, beyond the vulgar. Whether or not born a Christian, his study under Hypatia brought about a conversion to “pagan” Neoplatonism. His attempted synthesis of Hellenism and Christianity was unique, unlike that of any other late antique Christian Platonist. Later, Renaissance thinkers scanned a new religious horizon reviving Hellenic Neoplatonism, Hermetic thought, Pythagoreanism, etc., included in a “primordial revelation,” contemporaneous with the Mosaic revelation and thereby in harmony with Christianity. In Romantic-era England, Thomas Taylor revived Hellenic Neoplatonism as the “true” religion, in the spirit of the anti-Christian theurgic Neoplatonist Roman emperor, Julian. Taylor had a significant influence on the American “Synesii,” Transcendentalists and Neoplatonists, e.g., on Bronson Alcott’s Platonic/Pythagorean lifestyle. Reading Taylor’s translations, Ralph Waldo Emerson spoke of the “Trismegisti” whose Neoplatonic religion predated and superseded “parvenu” Christianity. Later Transcendentalists continued the work of Taylor, sympathizing with late antique “pagan” Neoplatonism, but, in the spirit of Synesius, synthesizing it with Christianity and with other religions. They sought a non-sectarian, universal “cosmic theism,” notably through Thomas M. Johnson’s journal, The Platonist, which included translations of Synesius and other Neoplatonists. One of its contributors, Alexander Wilder, also influenced Theosophy on its Neoplatonic side. More recent Anglophone “Synesii” include Hilary Armstrong, who was a major presence in Neoplatonic scholarship, both in the uk and North America. He argued for a return to Hellenic inclusive monotheism, in which a Christian Platonist, like himself, could also venerate Hindu or Isis’ holy images as being true reflections of the divine.

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2

Niccolai, Lea. "Synesius of Cyrene, Sophist-Bishop: Rhetoric and Religion in the Greek East at the Turn of the Fifth Century CE." Rhetorica 39, no. 2 (2021): 209–33. http://dx.doi.org/10.1525/rh.2021.39.2.209.

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Les études récentes sur Synesius de Cyrène rejettent de plus en plus la thèse traditionnelle qui le considérait comme un nouveau venu dans le christianisme, pour le considérer plutôt comme un chrétien flexible et antidogmatique. Cependant, tout en reflétant notre meilleure compréhension de l’expérience de la religion vécue à la fin de l’Antiquité, cette position néglige un aspect crucial de l’identité religieuse de Synesius: son auto-récit. À travers une étude des stratégies rhétoriques utilisées par Synesius pour communiquer son allégeance religieuse, cet article soutient que Synesius a plutôt cherché des moyens de se présenter comme un concurrent du christianisme et de ses représentants les plus éminents. Le « sophiste » Synesius (défini comme tel en dépit, ou mieux, en vertu de ses prétentions à ne pas en être un), caractérisé par la recherche d’une identité oppositionnelle construite à l’aide de la rhétorique traditionnelle, apparaît ainsi comme incarnant la tension entre innovation et continuité qui marque la Troisième sophistique au IVe siècle.

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3

Bregman, Jay. "Synesius of Cyrene." Ancient Philosophy 10, no. 2 (1990): 339–42. http://dx.doi.org/10.5840/ancientphil199010228.

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4

McClelland, Richard T. "Synesius of Cyrene." Ancient Philosophy 5, no. 1 (1985): 127–33. http://dx.doi.org/10.5840/ancientphil19855141.

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5

Horáček, Filip. "Die Entstehungszeit des Calvitii encomium von Synesios." Byzantinische Zeitschrift 112, no. 3 (August 1, 2019): 877–98. http://dx.doi.org/10.1515/bz-2019-0036.

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Abstract If we take into account all chronologically relevant data, the book must have been written in 404, perhaps in 403 or in the winter of 405. A passage of Calv. enc. implies that Synesius was married when composing the essay as, in fact, he had been since 402 or 403. This terminus post quem is corroborated by the identification of Synesius’ Epistle 74 as accompanying letter for the Praise of Baldness which was sent after the author’s return to Cyrene in 401. Also, Calv. enc. shows a connection to Synesius’ Dion from 404. As for the terminus ante quem, it is set clearly by the war that broke out in 405, since Synesius would not have been able to write this hilarious literary piece under the conditions of war and most likely not even later in his lifetime.

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6

Kahanov, Yaacov. "The Voyage of Synesius." Journal of Navigation 59, no. 3 (August 23, 2006): 435–44. http://dx.doi.org/10.1017/s0373463306003900.

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Synesius’ letter to his brother, describing his passage from Alexandria to Cyrene, is a fruitful source of information on seafaring at the turn of the 4th century CE. The present article is an experiment to discover maritime information, based on this source and geographic and climatic facts. The distance from Alexandria to Azarium, the final landfall, is 360 nautical miles, although the distance actually sailed was 400 miles. The sailing, generally against the prevailing wind, lasted seven days, of which two were spent on shore. A log and a chart of the complete passage are suggested. Concentrating on the maritime details reveals the skill of the professional skipper, Amarantus, experienced in navigating these waters.

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7

Mathilde Cambron-Goulet. "Social Performance in Synesius' Letters." Phoenix 71, no. 1/2 (2017): 119. http://dx.doi.org/10.7834/phoenix.71.1-2.0119.

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8

Meijer, F. J. "The ship of bishop Synesius." International Journal of Nautical Archaeology 15, no. 1 (February 1986): 67–68. http://dx.doi.org/10.1111/j.1095-9270.1986.tb00549.x.

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9

Mauro, Damon Di. "La Théorie de la &#171verge de Dieu&#187 dans les tragédies religieuses d’André de Rivaudeau et de Robert Garnier." Renaissance and Reformation 41, no. 2-3 (January 1, 2005): 121–38. http://dx.doi.org/10.33137/rr.v41i2-3.9526.

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In the sixteenth century, writers of both confessions often had recourse to the Old Testament notion of the "rod of God" in order to account for the hand which the wicked had in the evil perpetrated upon their co-religionists. This study proposes to show that the religious tragedies of Rivaudeau and Garnier both drew inspiration from Synesius of Cyrene's doctrine concerning the persecution of the faithful. According to this Greek Father, the divine scourge will not escape punishment by mere virtue of the fact that he has served as the agent of chastisement. This appointed state appears tantamount to reprobation. To be sure, Synesius goes beyond biblical teaching in sullying and demonizing the foe.

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10

Fowden, Garth. "Synesius of Cyrene: Philosopher-Bishop. Jay Bregman." Classical Philology 80, no. 3 (July 1985): 281–85. http://dx.doi.org/10.1086/366935.

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11

Long, Jacqueline. "Dating an Ill-Fated Journey: Synesius, Ep. 5." Transactions of the American Philological Association (1974-) 122 (1992): 351. http://dx.doi.org/10.2307/284379.

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12

Heather, P. J. "The Anti-Scythian Tirade of Synesius' "De Regno"." Phoenix 42, no. 2 (1988): 152. http://dx.doi.org/10.2307/1088231.

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13

Dickie, Matthew W. "Hermeias on Plato Phaedrus 238d and Synesius Dion 14.2." American Journal of Philology 114, no. 3 (1993): 421. http://dx.doi.org/10.2307/295522.

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14

Dzielska, Maria. "The Notion of the "Native Land" in Synesius of Cyrene." Vox Patrum 14 (September 8, 1988): 423–27. http://dx.doi.org/10.31743/vp.10706.

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15

Casson, Lionel. "Comment on‘The ship of Bishop Synesius’(IJNA 15:67-9)." International Journal of Nautical Archaeology 16, no. 1 (February 1987): 67. http://dx.doi.org/10.1111/j.1095-9270.1987.tb01244.x.

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16

Gericke, J. D., and P. Maritz. "Synesius of Cyrene's dependence on and adaption of Plato's Republic." Acta Patristica et Byzantina 6, no. 1 (January 1995): 47–56. http://dx.doi.org/10.1080/10226486.1995.11745859.

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17

Niccolai, Lea. "The ‘House of Hesychius’ and the Religious Allegiance of Synesius’ Family." Historia 68, no. 3 (2019): 368. http://dx.doi.org/10.25162/historia-2019-0020.

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18

Hendry, Michael. "Seneca, St. Paul, Synesius, and the Text of the Europa Ode." Syllecta Classica 5, no. 1 (1994): 63–69. http://dx.doi.org/10.1353/syl.1994.0008.

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19

Petkas, Alex. "The King in Words: Performance and Fiction in Synesius' De Regno." American Journal of Philology 139, no. 1 (2018): 123–51. http://dx.doi.org/10.1353/ajp.2018.0004.

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20

Brown, Lachlan. "Listening for “The Silence of the Night”: Reading Kevin Hart’s “The Voice of Brisbane”." Religion and the Arts 16, no. 4 (2012): 357–80. http://dx.doi.org/10.1163/156852912x651063.

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AbstractThis essay undertakes a close reading of Kevin Hart’s poem “The Voice of Brisbane” alongside three pertinent voices. The first voice belongs to Yves Bonnefoy and concerns his translation of the French termévidence. Taking into account Hart’s own admiration of Bonnefoy, this essay contrasts the kinds of experiential and poetic claims that the two poets make. The second voice belongs to St. John of the Cross. Hart’s poem owes much to the kinds of mystical meditation that St. John advocates. The third voice belongs to Synesius of Cyrene, a fifth-century Platonist and bishop, whose poem “Awake My Soul” bears an uncanny resemblance to the pattern of Hart’s work.

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21

Markus, Donka. "Anagogic Love between Neoplatonic Philosophers and Their Disciples in Late Antiquity." International Journal of the Platonic Tradition 10, no. 1 (February 29, 2016): 1–39. http://dx.doi.org/10.1163/18725473-12341331.

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Through a novel set of texts drawn from Plato, Porphyry, Plotinus, Ps. Julian, Proclus, Hermeias, Synesius and Damascius, I explore how anagogicerōsin master-disciple relationships in Neoplatonism contributed to the attainment of self-knowledge and to the transmission of knowledge, authority and inspired insights within and outside thediadochia. I view anagogicerōsas one of the most important channels of non-discursive pedagogy and argue for the mediating power of anagogicerōsin the attainment of the main goal of the Platonist: reorienting desire (erōs) from sensible to intelligible beauty and changing one’s ontological status to become like god and attain union with the divine. After considering the problematic nature of Socraticerōs, its skeptics and detractors, I discuss the dynamics of philosopher-disciple relationships and the experience of anagogicerōsin the following: the attack on Porphyry and defense by Plotinus following Porphyry’s recital of an ecstatic poem onHieros Gamos(Vita Plotini15), the concealment of anagogicerōsbehind the authoritative façade of an oracle (vp22-23), the intensely devotional private letters of Ps. Julian to the aged Iamblichus and of Synesius to his female master Hypatia; the identification of anagogicerōswith theurgic ascent in Syrianus’s school according to Proclus and Hermeias and the experiences of anagogicerōsoutside thediadochiain Damascius’Philosophical History. I conclude that the true and correct practice of philosophy had much, if not everything to do with the anagogicerōsbetween the true philosopher, the bacchant and the philosopher in training, aspiring to become transformed from thyrsus-bearer into bacchant. The privileged and exalted status given to the divine lover ensured the transmission of the philosophical tradition in all its richness, preserving both its discursive and non-discursive aspects as a system of thought, as a way of life and as a way of being and loving.

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22

Gericke, J. D., and P. J. Maritz. "Synesius on measure, harmony and proportion: An example of philosophical hymnology in Neoplatonism." Acta Patristica et Byzantina 5, no. 1 (January 1994): 54–65. http://dx.doi.org/10.1080/10226486.1994.11745846.

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23

Dickie, Matthew W. "Synesius, De Insomniis 2-3 Terzaghi and Plotinus, Enneades 2.3.7 and 4.4.40-44." Symbolae Osloenses 77, no. 1 (January 2002): 165–74. http://dx.doi.org/10.1080/00397670260399414.

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24

Miletti, Lorenzo. "Elio Aristide nella scuola tardoantica: commentari e trattati di retorica." AION (filol.) Annali dell’Università degli Studi di Napoli “L’Orientale” 40, no. 1 (December 20, 2018): 58–85. http://dx.doi.org/10.1163/17246172-40010005.

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Abstract The article offers an overview of the testimonies about Aelius Aristides’ reception in the didactic context of the late antique schools of rhetoric. After analysing the major issues relating Aristides’ presence in the rhetorical treatises (Hermogenes, Menander rhetor, the ps.-Aristidean ars), the paper focuses in particular on the (lost) commentaries to his mostly widespread works, namely the Panathenaic and the Platonic orations. From the scholia to these speeches it is possible to obtain some information about how these commentaries were, though the annotations which can be attributed with certainty to specific commentators (Metrophanes, Menander, Athanasius, Sopater, and Zosimus) are scarce. In a last section of the paper, some encomia featuring in Libanius’ epistle 1262 and Synesius’ Dio are discussed as far as they resonate with some remarks on Aristides’ style found in scholia, prolegomena, and in rhetorical treatises.

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25

Janni, Pietro. "Synesius from Alexandria to Cyrene: sea, storms, and ships in the eyes of a man of late antiquity." European Review 8, no. 1 (February 2000): 107–14. http://dx.doi.org/10.1017/s1062798700004609.

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In the first years of the fifth century AD a Greek gentleman in his early 30s embarked from the harbour of the great city of Alexandria on a sailing ship bound for his native Cyrene. It is a voyage of about 780 km, approximately the distance from Venice to the mouth of the Adriatic, or a little longer than from Hamburg to London. We are not sure about the season or the year; we only know that the voyage took place towards the end of a month; that is, a Greek lunar month, an ill-omened time for sailing, according to the belief of the Ancients. The traveller was Synesius, who belonged to a distinguished Cyrenian family, and was returning from a diplomatic mission in Constantinople, at the court of an Empire that would survive and bear the name ‘Roman’ for more than 1000 years. However, the empire of the ‘real’ Rome would find its real end in little more than 70 years.

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26

Horáček, Filip. "The Astronomical Situation and a Hitherto Unregistered Comet in Synesius’ Calvitii encomium 10, 5 / 209, 8–14." Jahrbuch der Österreichischen Byzantinistik 1 (2021): 197–208. http://dx.doi.org/10.1553/joeb70s197.

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27

Schor, Adam M. "Becoming Bishop in the Letters of Basil and Synesius: Tracing Patterns of Social Signaling across Two Full Epistolary Collections." Journal of Late Antiquity 7, no. 2 (2014): 298–328. http://dx.doi.org/10.1353/jla.2014.0034.

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28

Farias Júnior, José Petrúcio de. "The literary construction of the Germans by Synesius of Cyrene: repulsive and integration marks in de Regno and De Providentia." Classica - Revista Brasileira de Estudos Clássicos 26, no. 2 (2013): 29–53. http://dx.doi.org/10.14195/2176-6436_26-2_2.

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29

Acerbi, Silvia. "El exilio como instrumento de política eclesiástica en la Antigüedad Tardía: el caso de los obispos fieles a Juan Crisóstomo según Paladio de Helenópolis y Sinesio de Cirene = Exile as Tool of Ecclesiastical Policy in Late Antiquity: The Case of the Loyal Bishops to John Chrysostom According to Palladius of Henenopolis and Synesius of Cyrene." Espacio Tiempo y Forma. Serie II, Historia Antigua, no. 32 (November 7, 2019): 137. http://dx.doi.org/10.5944/etfii.32.2019.24210.

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En nuestro artículo intentamos añadir nuevos elementos al estudio de la praxis tardoantigua del exilio eclesiástico, a menudo utilizado como instrumento político por parte de obispos rivales. En particular analizamos, a través de algunas cartas del epistolario de Sinesio de Cirene, los exilios impuestos a los obispos que pertenecían al círculo de Juan Crisóstomo y que permanecieron fieles al obispo de Constantinopla después de su deposición en el sínodo de la Encina. Más en concreto estudiaremos el caso de uno de ellos -Alejandro de Cirene nombrado obispo de Basilinópolis en Bitinia - que ofrece informaciones muy valiosas sobre el status de un obispo exiliado y la consideración social que le rodeaba.AbstractIn this paper we will attempt to contribute new information to our knowledge of the practice of ecclesiastical exile in Late Antiquity, which was often used as a means of control by rival bishops. In particular, we will analyze the banishment imposed on bishops who belonged to the circle of John Chrysostom and who remained faithful to the bishop of Constantinople after his deposition in the Synod of the Oak through the study of a number of epistles of Synesius of Cyrene. More specifically, we will focus on the specific case of Alexander of Cyrene, who was appointed bishop of Basilinopolis in Bithynia, and who provides us with very valuable information regarding the standing of exiled bishops and their social standing.

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30

Mazor, Yair, Edith Covensky, and Edouard Codish. "Synesis." World Literature Today 70, no. 2 (1996): 463. http://dx.doi.org/10.2307/40152258.

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31

Van Der Horst, P. W. "B.A. Roos, Synesius of Cyrene. A Study in His Personality (Studia Graeca et Latina Lundensia 2). Lund University Press, 1991. 157 pp.. Pr. SKr. 180,-." Mnemosyne 46, no. 1 (1993): 117–19. http://dx.doi.org/10.1163/156852593x00169.

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32

TSIOTRAS, Vasileios. "EDUCATION AND POLITICS IN IAKOVOS ARGEIOS’S ORATION ADDRESSED TO CONSTANTINE BASSARABA (1708)." Icoana Credintei 7, no. 13 (January 24, 2021): 61–91. http://dx.doi.org/10.26520/icoana.2021.13.7.61-91.

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Iakovos Argeios (ca 1660-1736), dean of the Patriarchal Academy of Constantinople, authored in 1708 a lengthy encomiastic oration in honor of John Constantine Bassaraba Brancoveanu, the prince of Wallachia. This oration remained almost totally unknown to researchers. The main purpose of the present article is to edit this interesting text, in order to give the opportunity to study not only its content but also its connection with the political situation and the educational program of the Patriarchal Academy. It is delivered by three manuscripts, but only one is accessible: cod. Beinecke ms 295 (XVIII ce.), which was cautiously and diligently copied by the Phanariot Scholar Nikolaos Karatzas (1705-1787). Iakovos Argeios taught rhetoric theory and practice, a course that was introductory to the upper course of philosophical studies. As it emerged through the text analysis, the speech is written in the context of the rhetorical lecture and therefore had to implement all the principles of the literary genre of encomium, as mentioned in the handbooks of ancient and contemporary rhetoricians (Hermogenes, Aphthonius and Korydalleus). Yet, there is a basic difference: the present oration is a royal oration, which means that Iakovos had to use additional sources (Menander the Rhetor and Synesius). Furthermore, the existence and the content of the speech allows us to draw conclusions about Bassarava’s involvement in the administration and financial support of the Patriarchal Academy and Iakovos’s political ideas on the ideal ruler, the skills and qualities he must possess in order to exercise effective administration. This oration is not a slavish praise, full of flattery; it is an excellent example of the rhetorical eloquence of the famous Aristotelian professor. Iakovos gives us an ideal picture of Wallachia, as seen through the eyes of Constantinopolitan Greeks: the country of Constantine Bassaraba was the refuge for all the Orthodox.

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33

McLynn, N. B. "The Career of Synesius - Denis Roques: Études sur la correspondance de Synésios de Cyrène. (Collection Latomus, 205.) Pp. 274; 3 maps. Brussels: Latomus, 1989. Paper, B. frs. 1300." Classical Review 41, no. 2 (October 1991): 346–48. http://dx.doi.org/10.1017/s0009840x00280402.

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34

Schramm, Michael. "Neuplatonische politische Philosophie in der Rede Περὶ βασιλείας des Synesios von Kyrene." Elenchos 38, no. 1-2 (March 1, 2017): 151–77. http://dx.doi.org/10.1515/elen-2017-0008.

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Abstract This paper argues that Synesios’ De regno is a mirror for princes and a splendid example of Neoplatonic political philosophy. It is based on Plato’s Politeia and its model of philosopher-kingship. Synesios makes his audience compare the current political reality with the ideal of the philosopher-kings, who are the image of the transcendent god in the political realm. In doing so he recommends political virtue in general, especially phronesis and sophrosyne. Particularly he argues for reforming the recruitment of military and civil officials with reference to Plato’s concept of friendship in the Politeia.

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35

Simon, Attila. "A synesis mint politikai fogalom Aristotelésnél." Antik Tanulmányok 59, no. 2 (December 2015): 145–63. http://dx.doi.org/10.1556/092.2015.59.2.1.

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A Nikomachosi etika hatodik könyve szerint a phronésis (gyakorlati bölcsesség) legfontosabb feladata annak megfontolása, hogy mi válik javára az egyes embernek az egészében vett „jó élet” szempontjából. Ugyanakkor ennek a megfontolásnak nemcsak az egyéni, hanem a közösségi élet is tárgya: a gyakorlati bölcsesség politikai erény is. Dolgozatom fő tétele az, hogy a phronésis közösségi (és így politikai) dimenzióját az a gondolkodásbéli erény nyitja meg, amelyet Aristotelés synesisnek nevez (megértés, értelmesség). A synesis ilyen módon a phronésis politikai alkalmazásának fontos eszköze lesz (EN VI. 11–12. 1142b34−1143a32). Tételemet két olyan szöveghely értelmezésével támasztom alá, ahol a synesis már nyilvánvalóan politikai öszszefüggésben jelenik meg: a törvényhozás (EN X. 10. 1181a18) és a politikai deliberáció (Pol. IV. 4. 1291a28) kontextusában.

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36

Chamberlain, Stephen. "Truth, Fiction and Narrative Understanding." International Philosophical Quarterly 60, no. 2 (2020): 201–19. http://dx.doi.org/10.5840/ipq2020602153.

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This paper defends the cognitive value of literary fiction by showing how Paul Ricoeur’s account of narrative understanding emphasizes the productive and creative elements of fictional discourse and defends its referential capacity insofar as fiction reshapes reality according to some universal aspect. Central to this analysis is Ricoeur’s retrieval of Aristotelian mimesis and mythos and their convergence in the notion of emplotment. This paper also supplements and specifies further Ricoeur’s account by retrieving an Aristotelian concept disregarded by Riceour, namely, synesis (understanding). Although Ricoeur connects narrative understanding to the intelligibility of praxis and in turn phronêsis, as opposed to theoretical knowledge (theōria or epistēmē), he overlooks Aristotle’s discussion of synesis. This paper then clarifies how the fictional truth of narrative understanding remains related to, and yet distinct from, both theoretical discourse (science) and praxis (politics).

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De Carvalho, Francisco Das Chagas Amorim. "A SYNESIS COMO FORMA DE COMPREENSÃO." Cadernos Cajuína 5, no. 2 (April 13, 2020): 73. http://dx.doi.org/10.52641/cadcaj.v5i2.388.

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<p>Gadamer, quando estuda o sentido da <em>philia</em> para os gregos, constata que o modo como concebiam a amizade conduzia a uma <em>ética da solidariedade</em>, diferente da que se tem praticado. O hermeneuta, com a função de ser intérprete e transitar entre mundos, que razões tem para alcançar a harmonia entre o <em>reconhecimento</em> e a <em>estranheza</em>? Para Eugênio Trias, a própria condição humana o beneficia com uma razão fronteiriça, daí a pertinência da razão poética e diferentes lógicas. Hoje, quando se apela para a empatia, este valor não pode ser considerado outro dever, se os valores são sentidos, mais que intuição intelectual, a compreensão exige intuição afetiva. Esta arte da compreensão é apresentada com o termo <em>synesis</em> no diálogo <em>Ion</em> de Platão e na <em>Etica Nicomáquea</em> de Aristóteles, e tem origem nos pitagóricos, afirmam María Zambrano e Gadamer. Para a compreensão [<em>synesis</em>], mais que educação das ideias, é vital a educação dos sentidos.</p>

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38

Runia, David T., and Antonius Garzya. "Synesii Cyrenensis Epistolae." Vigiliae Christianae 40, no. 1 (March 1986): 86. http://dx.doi.org/10.2307/1583985.

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Kyrtatas, Dimitris J. "(D.A.) Russell and (H.-G.) Nesselrath Eds On Prophecy, Dreams and Human Imagination. Synesius, De insomniis: Introduction, Text, Translation and Interpretative Essays (Scripta Antiquitatis Posterioris ad Ethicam Religionemque pertinentia 24). Tübingen: Mohr Siebeck, 2014. Pp. x + 208. €49. 9783161524196." Journal of Hellenic Studies 136 (2016): 216–18. http://dx.doi.org/10.1017/s0075426916000380.

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Saarinen, Risto. "The Parts of Prudence: Buridan, Odonis, Aquinas." Dialogue 42, no. 4 (2003): 749–66. http://dx.doi.org/10.1017/s0012217300005734.

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RésuméCet article traite de la théorie de l'action du début du XIVe siècle, en particulier de l'émergence et de la cohérence des jugements suscitant l'action. Pour Thomas d'Aquin, les trois «parties de la prudence» sont: 1) l'eubulia (la «bonne délibération»); 2) la synesis (le «bon jugement»); 3) le commandement d'agir qui en résulte. Le vocabulaire de Thomas d'Aquin, emprunté à l'Éthique à Nicomaque d'Aristote, livre VI, se raffine substantiellement dans les écrits de Gérard Odon et Jean Buridan. Entre autres, leur discussion de la circonspection et de la prudence lors du processus de délibération jette un éclairage nouveau sur la conception que le Moyen Âge sefaisait de la «faiblesse de la volonté».

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Isidori, Emanuele. "Education as Synesis: A Hermeneutical Contribution to the Pedagogical Theory of Educational Practice." Procedia - Social and Behavioral Sciences 197 (July 2015): 531–36. http://dx.doi.org/10.1016/j.sbspro.2015.07.183.

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Longosz, Stanisław. "Nazwy ołtarza chrześcijańskiego w literaturze patrystycznej." Vox Patrum 50 (June 15, 2007): 497–533. http://dx.doi.org/10.31743/vp.6730.

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Hac in haud brevi dissertatiuncula, quae tribus partibus constat, de nominibus altaris christiani modo philologico tractatur. Priore in parte de vetustissimis altaris classicis praechristianis, deinde de thysiasterion et trapeza, quae in Sacra Scriptura, denique de vocabulis: altare, altarium, ara ac mensa, quae in litteris Latinorum apparent, et haec omnia iam apud antiquissimos auctores christianos (praesertim Patres Apostolicos) inveniuntur, disputatur. In altera autem parte de vocabulis thysiasterion et trapeza apud Patres Graecos (Justinum, Irenaeum, elementem Alexandrinum, Origenem, Eusebium Caesariensem, Athanasium Alexandrinum, Cyrillum Hierosolymitanum, Synesium Cyrensem, Basiliusm Caesariensem, Gregorium Nazianzenum, Gregorium Nyssenum, Joannem Chrysostomum, Dionysium Areopagitam et Joannem Damascenum scrutatur. In tertia deniąue parte de vocabulis: altare, altarium, ara ac mensa apud Patres Latinos (Tertullianum, Cyprianum, Prudentium, Ambrosium, Sidonium Apollinarem, Optatum Milevitanum, Augustinum, Hieronymum, Petrum Chrysologum, Paulinum Nolanum, Salvianum Masiliensem, Leonem Magnum, Gregorium Magnum, Isidorum Hispalensem et Gregorium Turonensem) enucleatur.

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Seng, Helmut. "Ilinca Tanaseanu-Döbler: Konversion zur Philosophie in der Spätantike. Kaiser Julian und Synesios von Kyrene." Gnomon 85, no. 3 (2013): 198–203. http://dx.doi.org/10.17104/0017-1417_2013_3_198.

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Guiu, Adrian. "Konversion zur Philosophie in der Spätantike: Kaiser Julian und Synesios von Kyrene (review)." Journal of Early Christian Studies 18, no. 1 (2010): 152–53. http://dx.doi.org/10.1353/earl.0.0312.

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Lock, Simon J., and Sarah T. Stewart. "The structure of terrestrial bodies: Impact heating, corotation limits, and synestias." Journal of Geophysical Research: Planets 122, no. 5 (May 2017): 950–82. http://dx.doi.org/10.1002/2016je005239.

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Horáček, Filip. "Tři výhrady biskupa Synesia vůči křesťanství: duše, svět a vzkříšení." Studia theologica 19, no. 2 (August 11, 2017): 23–42. http://dx.doi.org/10.5507/sth.2017.018.

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Cameron, Alan. "Synesius and late Roman Cyrenaica - DENIS ROQUES , SYNÉSIOS DE CYRÈNE ET LA CYRÉNAIQUE DU BAS-EMPIRE (Études d'Antiquités Africaines, Éditions du C.N.R.S., Paris 1987). Pp. 492, fig.15. ISSN 0768-2351; ISBN 2-222-03866-9. FF 550. - DENIS ROQUES , ÉTUDES SUR LA CORRESPONDANCE DE SYNÉSIOS DE CYRÈNE (Collection Latomus 205, Bruxelles 1989) Pp. 274. ISBN 2-87031-145-1. FrBelg 1300." Journal of Roman Archaeology 5 (1992): 419–30. http://dx.doi.org/10.1017/s1047759400012344.

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Saifi, Yara, Hülya Yüceer, and Yonca Hürol. "Revisiting the Conditions of Authenticity for Built Heritage in Areas of Conflict." Heritage 4, no. 2 (May 17, 2021): 811–27. http://dx.doi.org/10.3390/heritage4020045.

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This article examines the application of conditions of authenticity within the context of built heritage management in areas of political conflict, where heritage management can be seen as a political act rather than a means of protection. It focuses on values attributed to built heritage that can be targeted or reinvented by the dominant power in areas of conflict with minorities being powerless to intervene. The argument is built around the Agios Synesios Church in North Cyprus, which continued to be used by the Greek Cypriot minority following the island division in 1974. Although their way of life has been compromised, they have embraced forced change through using the church to maintain their ritual and religious practices; by doing so, they negotiate their values towards their heritage. In this case, the study shows that the conditions of authenticity are difficult to meet, given the means through which heritage management can be manipulated. Accordingly, the article aims to contribute to general discussions on the vagueness and enigmatic conditions of authenticity in areas of conflict. Different buildings in areas of conflict around the world suffer because of the political nature of heritage management, which makes the criteria of authenticity unviable.

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Dodge, H. "Synesios de Cyrène et la Cyrenaïque du Bas-Empire. By D. Roques. 492 pages, 15 figures. Editions CNRS, Paris1987. c. £55." Libyan Studies 19 (1988): 154–55. http://dx.doi.org/10.1017/s0263718900001187.

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Möhn, R. "Über das „Lob der Kahlheit“ des Synesios von Kyrene mit trichologischem Rückblick in die Antike sowie Ausblick in Gegenwart und Zukunft." Aktuelle Dermatologie 37, no. 12 (August 25, 2011): 464–71. http://dx.doi.org/10.1055/s-0030-1256718.

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