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Статті в журналах з теми "Greeks – Religion":

1

Meletis, John, and Kostas Konstantopoulos. "The Beliefs, Myths, and Reality Surrounding the Word Hema (Blood) from Homer to the Present." Anemia 2010 (2010): 1–6. http://dx.doi.org/10.1155/2010/857657.

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All ancient nations hinged their beliefs about hema (blood) on their religious dogmas as related to mythology or the origins of religion. The Hellenes (Greeks) especially have always known hema as the well-known red fluid of the human body. Greek scientific considerations about blood date from Homeric times. The ancient Greeks considered hema as synonymous with life. In Greek myths and historical works, one finds the first references to the uninterrupted vascular circulation of blood, the differences between venous and arterial blood, and the bone marrow as the site of blood production. The Greeks also speculated about mechanisms of blood coagulation and the use of blood transfusion to save life.
2

Pulleyn, Simon. "The Power of Names in Classical Greek Religion." Classical Quarterly 44, no. 1 (May 1994): 17–25. http://dx.doi.org/10.1017/s0009838800017171.

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It has become a commonplace to say that, in classical Greek and Roman religion, to know the name of a god was to have power over him. The idea was rejected by Martin Nilsson, but he did not argue the point at any great length and a more detailed discussion may be of use. In this paper, I shall examine those contexts where it might be maintained that gods' names possessed some kind of intrinsic power but I shall conclude that the phenomenon is marginal and not universally true of Greek religion as a whole. To do this, we shall have to consider the whole question of how far the Greeks were worried about divine names and what the motives for this may have been. Evidence derived from prayers is of particular importance in this.
3

Charlton, William. "Religion, Society and Secular Values." Philosophy 91, no. 3 (April 12, 2016): 321–43. http://dx.doi.org/10.1017/s0031819116000152.

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AbstractOur paradigm for religion is Christianity, which appeared as a sub-society, the culture of which differed both from Jewish culture and from that of the Greeks and Romans. Human beings are essentially social, depending upon society for all rational thought and activity. As social beings we live with regard to customs we think good on the whole. Customs are rationalised by theoretical and moral beliefs. They contrast with nature and also with convention and habit. Religions, like families, are societies intermediate between individuals and states. So-called secular values concern the same things as religious and have comparable practical consequences.
4

Aasi, Ghulam-Haider. "Muslim Contributions to the History of Religions." American Journal of Islam and Society 8, no. 3 (December 1, 1991): 409–21. http://dx.doi.org/10.35632/ajis.v8i3.2603.

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History of Religions in the WestA universal, comparative history of the study of religions is still far frombeing written. Indeed, such a history is even hr from being conceived, becauseits components among the legacies of non-Western scholars have hardly beendiscovered. One such component, perhaps the most significant one, is thecontributions made by Muslim scholars during the Middle Ages to thisdiscipline. What is generally known and what has been documented in thisfield consists entirely of the contribution of Westdm scholars of religion.Even these Western scholars belong to the post-Enlightenment era of Wsternhistory.There is little work dealing with the history of religions which does notclaim the middle of the nineteenth century CE as the beginning of thisdiscipline. This may not be due only to the zeitgeist of the modem Wstthat entails aversion, downgrading, and undermining of everything stemmingfrom the Middie Ages; its justification may also be found in the intellectualpoverty of the Christian West (Muslim Spain excluded) that spans that historicalperiod.Although most works dealing with this field include some incidentalreferences, paragraphs, pages, or short chapters on the contribution of thepast, according to each author’s estimation, all of these studies are categorizedunder one of the two approaches to religion: philosophical or cubic. All ofthe reflective, speculative, philosophical, psychological, historical, andethnological theories of the Greeks about the nature of the gods and goddessesand their origins, about the nature of humanity’s religion, its mison dsttre,and its function in society are described as philosophical quests for truth.It is maintained that the Greeks’ contribution to the study of religion showedtheir openness of mind and their curiosity about other religions and cultures ...
5

Parker, Robert. "The Hymn to Demeter and the Homeric Hymns." Greece and Rome 38, no. 1 (April 1991): 1–17. http://dx.doi.org/10.1017/s0017383500022932.

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In any history of Greek mythological writing, the longer Homeric Hymns deserve a place of honour. They are the almost unique vehicle of a distinctive and important form of narrative about the divine world. As a prooimion to a discussion of the Hymn to Demeter, it may be worth sketching some general characteristics of the genre, to bring out its special interest for the historian of religion, and indeed for anyone who cares for the imaginative world of the Greeks.
6

Touna, Vaia. "Manageable Self in the Early Hellenistic Era." Bulletin for the Study of Religion 39, no. 2 (May 11, 2010): 34–36. http://dx.doi.org/10.1558/bsor.v39i2.009.

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This paper argues that the rise of what is commonly termed "personal religion" during the Classic-Hellenistic period is not the result of an inner need or even quality of the self, as often argued by those who see in ancient Greece foreshadowing of Christianity, but rather was the result of social, economic, and political conditions that made it possible for Hellenistic Greeks to redefine the perception of the individual and its relationship to others.
7

Kippenberg, Hans. "Europe: Arena of Pluralization and Diversification of Religions." Journal of Religion in Europe 1, no. 2 (2008): 133–55. http://dx.doi.org/10.1163/187489108x311441.

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AbstractIf participation in church activities is critical for the strength or weakness of religion, there is no denying that Europe comes off poorly. According to American sociologists of religion the rise of religious pluralism in the USA was due to the strict separation between state and church; it compelled congregations and denominations to compete for believers. The European case is different. Here the diversity of religions existed long before the modern period. Since its ancient beginning European culture sought its authorities outside its geographical confines. Greeks and Jews, Hellenism and Hebraism, Athens and Jerusalem, later Mecca and Islam became cultural points of orientation for people living in Europe. The article addresses the cultural and social processes that transformed these and other foreign religious traditions into typical European manifestations: the Roman legal system turned foreign religions into legal categories; it was modernization that led to the articulation of distinctly religious meanings of history and of nature; and it was the detachment from the church that provided the impetus for new societal forms of religion. Those processes are at the center of the European plurality and diversity of religions.
8

Ghosh, Suchandra. "State, power and religion in the Indo-Iranian borderlands and North-west India, c. 200 bc–ad 200." Studies in People's History 4, no. 1 (April 20, 2017): 1–14. http://dx.doi.org/10.1177/2348448917693722.

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The Greek tradition of coinage was maintained by the Bactrians, Indo-Greeks, Śakas and Kushanas, ruling successively in the North-west from the second century bc to second century ad. On their coins, apart from the rulers themselves, appear the figures and names of several deities. These were Greek deities in the beginning, to whom Iranian and Indian deities went on being added. The paper traces this process in detail and examines how the rulers first seem to address, through their coins, only an elite Greek or Hellenised aristocracy and then the wider Iranic and Indian populations, through the medium of deities figured on their coins. There was simultaneously the objective of legitimation and glorification of the rulers themselves by the same means. Curiously, Buddhism so important in Gandhara sculpture has only a rare presence on these coins even under the Kushanas.
9

Kingsley, Peter. "Meetings with Magi: Iranian Themes among the Greeks, from Xanthus of Lydia to Plato's Academy." Journal of the Royal Asiatic Society 5, no. 2 (July 1995): 173–209. http://dx.doi.org/10.1017/s1356186300015340.

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There are not many people who can be said to have done something first. To Xanthus of Lydia belongs the distinction of being the first person on record to write in Greek about Zoroaster and aspects of Iranian religion. Not a Greek but writing in Greek, and living in the country that still joins Asia and Europe, he was to play an exemplary role in presenting details of an eastern religion directly to a western audience.
10

Luyaluka, Kiatezua Lubanzadio. "Theological Proofs of the Kinship of Ancient Egypt With South-Saharan Africa Rather Than Eastern and Western Civilizations." Journal of Black Studies 50, no. 1 (October 25, 2018): 87–105. http://dx.doi.org/10.1177/0021934718808299.

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This article deals with the issue of the kinship of ancient Egyptian civilization with the neighboring ones. To the melanin-level proof offered by Cheikh Anta Diop and Obenga’s evidence of the linguistic relatedness of Kemet to the south-Saharan Africa, this article adds a theological proof. The article shows that the Eastern and Western epistemic paradigms brought by Persians and Greeks was destructive to the scientific nature of the religion ancient Egypt shared with Sumer and primitive Christianity; while, as seen through Kôngo religion which is demonstrated to be the continuation of kemetic religion, the epistemic paradigm of African traditional culture nurtures this religion. Therefore, the natural theological kinship of ancient Egypt is with south-Saharan African rather than with Asia and Europe.

Дисертації з теми "Greeks – Religion":

1

Sandwell, Isabella. "Religious identity in late antiquity : Greeks, Jews and Christians in Antioch /." Cambridge [u.a.] : Cambridge Univ. Press, 2007. http://www.loc.gov/catdir/toc/ecip0713/2007011164.html.

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Univ. College, Diss.--London, 2001.
Includes bibliographical references (p. 282 - 307) and index. Understanding religious identity in fourth century Antioch -- Imperial society, religion and literary culture in fourth century Antioch -- Constructed and strategic religious identities and allegiances -- Chrysostom and the construction of religious identities -- Libanius and the strategic use of religious allegiance -- Religious identities and other forms of social identification -- Religious identity and other social identities in Chrysostom -- Religious allegiance and other social identities in Libanius -- Religious identities and social organization -- Chrysostom and social structure among Christians in Antioch -- Libanius, religious allegiance, and social structure -- Assessing the impact of constructions of identity -- Religious identity, religious practice and personal religious power -- Conclusion.
2

Desantis, Anthony John. "Philosophical Precursors to the Radical Enlightenment: Vignettes on the Struggle Between Philosophy and Theology From the Greeks to Leibniz With Special Emphasis on Spinoza." Scholar Commons, 2011. http://scholarcommons.usf.edu/etd/3067.

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My dissertation lays out some of the chief philosophical precursors to Jonathan Israel's Radical Enlightenment. It investigates the principal question of Will Durant's The Age of Voltaire: "How did it come about that a major part of the educated classes in Europe and America has lost faith in the theology that for fifteen centuries gave supernatural sanctions and supports to the precarious and uncongenial moral code upon which Western civilization has been based?" The aim of this project is both broad and specific: the first is to provide a general history of the philosophical precursors to the Radical Enlightenment up until the early modern period, and the second is to highlight one of these precursors in detail, which I do in the large Spinoza part. With the assistance of a great deal of scholarship in philosophy of religion, history of philosophy, theological analysis, biblical criticism, and historiography, my dissertation contends that the major philosophical precursors against orthodox faith in revelation and for the Radical Enlightenment have been derived primarily from several forces. I present some of the general arguments of some of the pre-Socratics and Greek philosophers, especially Socrates and Plato, emphasizing their rationalist and non-theological thinking. Then I point out how some of this Greek philosophical literature led to new philosophical and theological elements in some of the teachings of the Church Fathers, some of the medievals, and some of the scholastics, up to the early modern period. The core of my argument, however, begins to pick up steam at the Renaissance. With the Renaissance, the Scientific Revolution, and the early Enlightenment New Philosophy, everything changes. Renaissance textual criticism of ancient texts leads to the beginnings of some genuine biblical criticism. The explosion of naturalist-leaning explanations of nature via Copernicus, Galileo, Descartes and many others in the Scientific Revolution leads many to wonder if God is needed. The rejection of Aristotelian and Scholastic metaphysics by the New Philosophers, most notably, Descartes, undermine what for many provided the philosophical underpinnings for the Church and theology. And then "the most unkindest cut of all," the revolutionary historical and textual criticism of the Bible (by many early Enlightenment philosophers, especially Spinoza) which utterly undermines and refutes Judaism and Christianity.
3

Perselis, E. P. "A study of religious education in contemporary Greece and the attitudes towards christian orthodox religion of Greek pupils." Thesis, Lancaster University, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.379564.

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4

Pulleyn, Simon Paul. "Prayer in Greek religion." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.239396.

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5

Pastore, Jassanan Amoroso Dias. "O trágico: Schopenhauer e Freud." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1855.

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Made available in DSpace on 2016-04-25T19:20:21Z (GMT). No. of bitstreams: 1 Jassanan Amoroso Dias Pastore.pdf: 2609602 bytes, checksum: 2afc24e3327956c37ed498b6e3ad2801 (MD5) Previous issue date: 2012-05-23
The study of Freud s writings, from the perspective laid down by the convergences and divergences promoted by Freud between psychoanalysis and Schopenhauer s philosophy, enables to investigate on the possible points that put nearer or farther the ways in which Freud and Schopenhauer face the tragic. Halfway in the transition from the XIXth century, which was marked by the theoretical optimism of rationalism and the primacy of conscience, to the XXth century, which main characteristic was the crisis of the reason, psychoanalysis has emerged as a new science about the human soul, having as foundations the unconscious and the drives. Similarly, Schopenhauer had, one hundred years before, in the transition from the XVIIIth to the XIXth century, put in doubt not only the attempts at metaphysically interpreting the world optimistically, but also the notions of the German romantic idealists who, as a rule, in following the tradition, postulated an absolute rational principle of the world. Schopenhauer, in his philosophy, elaborates his thinking by situating the essence of man not in conscience and reason, but in the Will, which he considered to be an irrational impulse. We will depart from the notion of the tragic among the Ancient Greeks, crossing the path of modern philosophy, and finally arriving at psychoanalysis
O estudo dos textos freudianos, a partir da perspectiva estabelecida pelos encontros e desencontros que Freud promove entre a psicanálise e a filosofia schopenhaueriana, permite investigar as possíveis aproximações e distanciamentos entre a concepção e o modo de enfrentamento do trágico em Freud e em Schopenhauer. Em meio à transição do século XIX, marcado pelo otimismo teórico do racionalismo e do primado da consciência, para o século XX, caracterizado pela crise da razão, Freud funda a psicanálise, uma nova ciência sobre a alma humana que postula como fundamentos o inconsciente e as pulsões. Da mesma maneira, cem anos antes, na transição do século XVIII para o XIX, Schopenhauer já havia problematizado as tentativas de interpretar metafisicamente o mundo de maneira otimista e também as concepções dos idealistas românticos alemães, que, de modo geral, ao seguirem a tradição, postulavam um princípio racional absoluto do mundo. Em sua filosofia, Schopenhauer elabora um pensamento que situa a essência do homem não na consciência e na razão, mas na Vontade, considerada por ele um impulso irracional. Partiremos do estudo da concepção de trágico desde a Antiguidade grega, passando pela filosofia moderna, até chegarmos à psicanálise
6

Chrysoloras, Nikolaos. "Religion and national identity in the Greek and Greek-Cypriot political cultures." Thesis, London School of Economics and Political Science (University of London), 2010. http://etheses.lse.ac.uk/3026/.

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This thesis investigates the reasons for the idiosyncratic politicization of religion and the Church in Greece and Cyprus, and seeks to account for the production, development and propagation of religious nationalism and the sacralisation of politics in these two countries. It is a study of the birth (1830- 1864), development, and contemporary mutation (1974-2000) of the 'Helleno- Christian' nationalist discourse, which reached its zenith, not in Greece, where it was born, but in Cyprus, immediately before and after independence (1950- 1974). The aim of the project is to explain the political processes whereby this ideology (Helleno-Christianism) attained a hegemonic status in the Greek and Greek-Cypriot political cultures, and to account for the present eminence of this prominent type of Greek nationalism. Hopefully, this thesis fulfils a threefold purpose: firstly, it covers importcint gaps in the relevant historiography on Greek and Greek-Cypriot nationalisms. This 'historical' task is carried out through the analysis of the important role of the Orthodox Church in the consolidation of Greek and Greek-Cypriot national identities. Secondly, this case study is used as a test ground for an alternative theoretical framework in the study of nationalism which may offer solutions to the practical and theoretical problems of the dominant modernist pciradigm. Thirdly, a comparative approach to the study of Greek nationalism in mainland Greece and in Cyprus is adopted- to my knowledge, for the first time- in the following pages. There are two main research questions to be answered by this project: Why and how religion in Greece and Cyprus has been politicized in such manner so that Orthodoxy and nationalism became so closely associated? And, what are the results of this politicization in terms of contemporary Church policy, and national identity awareness in contemporary Greece and Cyprus? In other words, the logic that will be underlying my argument is that in order to understand contemporary Greek nationalism, one has to look back at its formative period.
7

Aston, Emma Meriel May. "Mixanthropoi : animal/human composite deities in Greek religion." Thesis, University of Exeter, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.438750.

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8

SWINFORD, KATHERINE M. "THE SEMI-FIXED NATURE OF GREEK DOMESTIC RELIGION." University of Cincinnati / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1155647034.

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9

Baleriaux, Julie. "Religious landscapes, places of meaning : the religious topography of Arcadia from the end of the Bronze Age to the early imperial period." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:4d515b1e-a4c3-4050-9679-24a9c8f4c4e3.

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The thesis examines the religious topography of Arcadia through two particular aspects: the built and the natural landscape, and how each relates to human communities, their places of living, and their understanding of the world around. It relies on the assumption commonly made in the field that, since ritual practice was of prevalent importance for the Greeks, cult sites are the most important places for the communities, and therefore they can tell us a lot about the people who built, visited and looked after them. The first part rests on the acknowledgement that sanctuaries are places of interaction for a certain community of cult (which can but need not overlap with a given polis) and explores how they can be indicators of social change, defined here as responses to changes with large impact on the human milieu. These changes and their response articulated in sacred space are identified in four chapters. The first sets the stage and surveys the known sacred sites of Arcadia at the end of the Bronze Age and during the Early Iron Age. The second looks at how the building of temples after the eighth century indicates a significant change in the way communities were structured in Arcadia. The third looks at how Arcadian sanctuaries responded to the increased religious mobility of the Classical and Hellenistic period. Finally, chapter four evaluates the impact of the Roman conquest on Arcadian religious sites. The second part explores how myths and rationalising discourses allowed the Greeks to make sense of the salient characteristics and numen of their surrounding natural landscape. Each of the three chapters departs from a situation observed in Arcadia by ancient sources and examines the responses articulated to explain it. Among the variety of topics to pursue, three have been selected because they exemplify a typical characteristic of Arcadia: its wetness. They also allow spatial areas that were less prominent in part one to be explored. The first chapter investigates the attribution of Mycenaean waterworks in Arcadia to Herakles in myth. The second chapter examines the connection made in ancient sources between Poseidon's lordship over the Peloponnese, earthquakes, floods and cults of Poseidon Hippios in Arcadia. Finally, the last chapter explores the apparent contradiction of having infernal rivers observable in the world of the living, such as the Styx flowing in the Aroania Mountains.
10

Moss, Kelly Ann, and Kelly Ann Moss. "The Development and Diffusion of the Cult of Isis in the Hellenistic Period." Thesis, The University of Arizona, 2017. http://hdl.handle.net/10150/624095.

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During the 4th century BCE and the Hellenistic period (323 – 31 BCE), the cult of Isis increasingly appeared outside of Egypt throughout the Greek world. The widespread diffusion of her cult at this time occurred due to Alexander III of Macedon’s conquest of the Achaemenid Empire. His conquest of the eastern Mediterranean and Egypt led to the reorganization of the Greek world politically and economically. This reorganization influenced the religious atmosphere of the 4th century BCE and subsequent centuries for Greeks. Popular cults, like the mysteries of Demeter and Dionysus, often focused on the afterlife and individuals more than poleis. Isis fit the new religious atmosphere since she was a universal goddess with ties to the afterlife and daily life. Under the Ptolemies, Isis became syncretized with Greek deities, such as Aphrodite and Demeter, which resulted in the increased likelihood of the reception of Isis's cult in Greek cities. Her Alexandrian cult emphasized sailing and healing through her connections with the Pharos and the healing cult of Serapis, her consort in the Ptolemaic Egyptian pantheon. Through a case study of sites with shrines dedicated to Isis in the Greek world, including Athens, Corinth, and Delos, it is evident that these sites had political and economic ties to Egypt and that her cult was often adapted at these sites based on the needs of the people at that location. Previous scholarship regarding the cult of Isis has emphasized her role in Egypt during the Pharaonic period or her reception among the Greeks and Romans from the 3rd century BCE to the 4th century CE. There is little literature that emphasizes Isis's reception during the 4th century BCE and early Ptolemaic period when her cult was first appearing at Greek sites or that discusses the relationship between Isis’s cult and the political and economic factors of the Hellenistic period. This thesis attempts to examine the development of the cult of Isis in Egypt in order to trace the Hellenistic religious domain of Isis back to the potential origins during the Pharaonic and Macedonian periods in Egypt. I argue that Isis's role as a protectress and establishment in Alexandria as a deity associated with sailors and navigation led to Isis’s reception in Greece first in ports, such as Piraeus, Corinth, and Delos. Furthermore, while sailing was important to the spread and reception of her cult during a period with increased economic activity, Isis gained popularity at these sites due to her vast patronages that increased the likelihood of her appeal to a variety of people and sites. The adaptability of her cult led to the widespread diffusion during the Hellenistic age, and the endurance of her cult into the Roman period. Her role as a seafaring protectress starting from the 4th century BCE indicates that there was a focus on economics and travel that resulted in a preoccupation with fortune and safety. Isis was a natural fit, as a protectress deity, for the religious landscape of the Hellenistic zeitgeist.

Книги з теми "Greeks – Religion":

1

Garland, Robert. Religion and the Greeks. London: Bristol Classical Press, 1995.

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2

Garland, Robert. Religion and the Greeks. London: Bristol Classical Press, 1998.

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3

Price, S. R. F. Religions of the ancient Greeks. Cambridge, U.K: Cambridge University Press, 1999.

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4

O'Brian, Pliny. Myths of the ancient Greeks. New York, NY: Cavendish Square, 2016.

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5

Guthrie, W. K. C. The Greeks and their gods. Boston: Beacon Press, 1985.

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6

Weil, Simone. Intimations of Christianity among the ancient Greeks. London: Routledge, 1998.

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7

Nietzsche, Friedrich. Le service divin des grecs: "antiquités du culte religieux des Grecs", cours de trois heures hebdomadaires, hiver 1875/76. Paris: L'Herne, 1992.

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8

Sandwell, Isabella. Religious identity in late antiquity: Greeks, Jews, and Christians in Antioch. Cambridge, UK: Cambridge University Press, 2007.

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9

Macdonald, Fiona. Gods & goddesses in the daily life of the ancient Greeks. Columbus, OH: Peter Bedrick Books, 2002.

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10

Detienne, Marcel. The cuisine of sacrifice among the Greeks. Chicago: University of Chicago Press, 1989.

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Частини книг з теми "Greeks – Religion":

1

Sideri, Eleni. "Historical Diasporas, Religion and Identity: Exploring the Case of the Greeks of Tsalka." In Religions and Migrations in the Black Sea Region, 35–56. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-39067-3_2.

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2

Moutselos, Michalis, and Georgia Mavrodi. "Diaspora Policies, Consular Services and Social Protection for Greek Citizens Abroad." In IMISCOE Research Series, 227–43. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-51245-3_13.

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Abstract The policies of the Greek state vis-à-vis Greek citizens residing abroad are better developed in some areas (pension, cultural/education policy), but very embryonic in others (social protection, family-related benefits). The institutions representing and aggregating the interests of the Greek diaspora, such as the General Secretariat for Greeks Abroad and the World Council of Hellenes abroad of the Ministry of Foreign Affairs, reflect earlier periods of Greek migration during the post-war period, but meet less adequately the needs of recent migrants, especially following the post-2010 Greek economic crisis. At the same time, political parties continue to play an active role in the relationship between diaspora and the homeland. The policies of the Greek state, especially when exercised informally or with regard to cultural and educational programs, are also characterized by an emphasis on blood, language and religious ties, and are offshoots of a long-standing history of migration to Western Europe, North America and Australia. Possible developments, such as the long-overdue implementation of the right to vote from abroad, an official registrar for Greek citizens residing abroad, new programs of social protection in Greece and new economic incentives for return might change the diaspora policies of the Greek state in the next decades.
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Davidson, James. "Time and Greek Religion." In A Companion to Greek Religion, 204–18. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996911.ch14.

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Harrison, Thomas. "Greek Religion and Literature." In A Companion to Greek Religion, 371–84. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996911.ch25.

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Carpenter, H. T. "Greek Religion and Art." In A Companion to Greek Religion, 398–420. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996911.ch27.

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Blakely, Sandra. "Religion, Greek, Archaeology of." In Encyclopedia of Global Archaeology, 1–14. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-51726-1_1437-2.

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Blakely, Sandra. "Religion, Greek, Archaeology of." In Encyclopedia of Global Archaeology, 6276–89. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-0465-2_1437.

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Betegh, Gábor. "Greek Philosophy and Religion." In A Companion to Ancient Philosophy, 623–39. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444305845.ch32.

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Blakely, Sandra. "Religion, Greek, Archaeology of." In Encyclopedia of Global Archaeology, 9134–47. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-30018-0_1437.

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Dowden, Ken. "Rhetoric and Religion." In A Companion to Greek Rhetoric, 320–35. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997161.ch21.

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Тези доповідей конференцій з теми "Greeks – Religion":

1

Polo, Olieta, and Manjola Sulaj. "The Television Programs in the Greek Language of the Ethnic Greek Minority in Albania (2004-2012)." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.7.

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Jun-yan, SONG. "The Reconstruction of Greek Religion in Late Antiquity." In 2020 International Conference on Language, Art and Cultural Exchange (ICLACE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200709.032.

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Hussin, Huzili, Mohamad Rezal Hamzah, Yasmin Ahmad, Adila Ismail, Husna Afifi Mohd Yusoff, and Abdul Rahman Abdul Manaf. "The effectiveness of ACE-MIND module towards locus of control, self-esteem, resilience and religion among students at-risk." In PROCEEDINGS OF GREEN DESIGN AND MANUFACTURE 2020. AIP Publishing, 2021. http://dx.doi.org/10.1063/5.0044236.

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Ismail, Adila, Huzili Hussin, Mohamad Rezal Hamzah, Yasmin Ahmad, Husna Afifi Mohd Yusoff, and Abdul Rahman Abdul Manaf. "Conceptual paper: The roles of locus of control, self-esteem, resilience, and religion towards drug abuse intention among young people." In PROCEEDINGS OF GREEN DESIGN AND MANUFACTURE 2020. AIP Publishing, 2021. http://dx.doi.org/10.1063/5.0044231.

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Force, Eric R. "INFLUENCE OF PALEOSEISMIC ACTIVITY ON TRAJECTORIES OF RELIGIONS, WITH AN ODD EXAMPLE FROM BRONZE-AGE GREECE." In GSA Annual Meeting in Phoenix, Arizona, USA - 2019. Geological Society of America, 2019. http://dx.doi.org/10.1130/abs/2019am-335342.

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Poluan, Agnes, Nency Heydemans, Fienny Langi, and Alon Nainggolan. "Green Education: Study on Understanding of Perception and Implementation of Environmentally Friendly Behaviour an IAKN Manado." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302175.

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Özgün, Tevfik Orçun, and Onur Koçak. "Turkey-Macedonia Relations from Cultural and Historical Perspective." In International Conference on Eurasian Economies. Eurasian Economists Association, 2014. http://dx.doi.org/10.36880/c05.00975.

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Balkans can be defined as a region which had been under different cultures’ and civilizations’ reign, and experienced different nations, religions and cultures. It is likely possible to see the effects of these multicultural and multinational structure on international politics and economy. In that sense, Macedonia is inevitably placed in an important point for Balkan and Ottoman history, and even for international politics. It is very possible to see Turkish influence on Macedonia, which -ruled by Ottoman for 542 years- has gained its independence, as a result of disintegration of Yugoslavia in 1991.When we take a look at condensing political and economic relations between Macedonia and Turkey, the effect of shared cultural and historical heritage on regional and wide economic development and cooperation can be seen with no huge effort. From that point of view, Ottoman Empire’s historical, sociological and cultural effect on sustainable and improvable economic relations are a topic of discussion. If we focus on the changing balance in Europe, resulted by disintegration of Yugoslavia, and developing approaches towards Macedonia, Turkey’s relations with Greece and other regional countries become very important, which are still being operated in terms of development and sustaining. In this study, Turkey’s attitude in recognition of Macedonia, and structure of Turkic population in Macedonia will be inspected and from Macedonia perspective, international politics and economic cooperation will be examined with historical, political and cultural emphasis.
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Zafer Comert, Nevter, Erincik Edgu, and Nezire Ozgece. "Morphological Analysis of Frontier Villages in Cyprus." In 24th ISUF 2017 - City and Territory in the Globalization Age. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.5128.

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Borders may be built for security reasons however; they also demarcate administrative, economic, socio-cultural, ethnic or religious divergence. Borders change the destinies of the societies at both sides because they affect the process of urban development and delimit the economic and socio-cultural interactions. Cyprus has been experiencing an interrupted continuity along the border, i.e. green line, under the rule of UN that divides north from the south. In this regard the aim of the study is to figure out how the de facto borders affect the configuration of villages upon their existing position. As a part of an ongoing research which investigates all eleven frontier villages and towns located along the border line, this paper only focuses on the morphological and syntactic comparison of four frontier villages. Within this context, initial exploration is about the village morphologies by means of Morphological Regions based on the evolutionary insights of Conzen (2004) and Whitehand (2009). Additionally, considering shifted centrality and transformed social gathering spaces, research discusses the applicability of the comparative analyses of syntactic and morphological methods in order to reveal the characteristics of the frontier villages. The preliminary findings of the research indicates that edge villages located along the green line have a controlled spatial development with dead ends and loop layouts, where the spatial configuration presents an introverted structure. On the other hand, villages divided by the green line, presents a relatively integrated spatial structure developed on both sides of the border, maintaining traditional centrality along with emphasizing forced territoriality. References: Conzen MRG, 2004, Morphogenesis and Structure of the Historic townscape in Britain: ed. M.P Conzen in Thinking About Urban Form: Papers on Urban Morpholgoy 1932-1998, Peter Lang, London Hillier, B. (1996) Space is the machine (Cambridge University Press, Cambridge). Whitehand, J.W.R. (2009) ‘The structure of urban landscapes: strengthening research and practice’, Urban Morphology 13, 5‐27, University of Birmingham
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Kurniasih, Nia, Iis Kurnia Nurhayati, and Puji Audina Lestari. "English Adjectives in Indonesian Cosmetic Advertisement: A Study of Emphatic Personal Metadiscourse Markers." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.12-1.

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The growth of the globalization of brands in international markets has led to the inevitable importance of advertisement and hence to scholarship on advertisement, such as with methods of metadiscourse. This descriptive qualitative study was aimed at determining interpersonal metadiscourse markers used in eight advertisements of Indonesian cosmetic products using English in the construction of beauty within contemporary Indonesian contexts. The results evidence an emerging new terminology in defining and classifying the types of beauty as a social construct presented in product advertisements. Employing a discourse analysis and Hylans’s emphatic personal metadiscourse marker adjectives, it was found that the advertising makers have used adjectives to describe nouns in the advertising texts due to their persuasive meanings, namely those of aesthetic adjectives. The adjectives found in the data belong to several categories, i.e. evaluativity, dimensionality (unidimensional and multidimensional), and measurability. All of these adjectives have constructed the concept of green beauty, healthy beauty, modern beauty, religious beauty and aesthetic beauty. This study is expected to contribute to the development of language and media studies, and to enrich media studies, especially those that can enhance the strategies used by advertising agencies to choose the most effective kind of language in their advertisements.
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Katre, Poonman. "Lessons from adaptaation of local knowledge an traditional practices for urban public spaces as an effective tool for urban devleopment in hot cities." In Post-Oil City Planning for Urban Green Deals Virtual Congress. ISOCARP, 2020. http://dx.doi.org/10.47472/izoo6469.

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Historically, Hot cities around India have always relied on urban public spaces for its sociocultural as well as economic activities. They showed a greater capacity to adopt and sustain over time. The reason seems to be lying under its tendency to evolve and accommodate temporality and sustain with its constancy. These urban public spaces were strongly bonded with religions and customs rooted in nature and inbuilt into societal norms, there by emphasizing greater ecological consciousness and protection. But in the last century, globalization brought aesthetic & grand spectacle as deciding criteria for planning and designing of the urban public spaces. The result is, energy consuming, deserted, inaccessible and underutilized public spaces over a longer period as opposed to its short-lived fame. Urbanization has given rise to the new narrative for these urban public spaces which evolved in to hybrid versions conceptualized from global practices. This pose a threat in terms of loss of civic life and decreasing social cultural flows in the city. Cities with the highest temperature seems to be getting the worst of it, essentially due to two main reasons. First are the adopted global models being not responsive to the local context, failing to stay active over longer periods of time and second due to failure to reconceptualize our traditional practices and local knowledge associated with development of cities in to ongoing practices. Previous study of historic Indian public spaces in hot cities, highlights their nature as being symbolic, functionalist, political, performative, and cultural and hence proving to be contextually sensitive. These urban public spaces were designed to be a platform extension of their everyday outdoor life. This everyday outdoor life in hot cities have taken a shape in to various manifestation of forms. And emphasized more on organic development of public spaces. Now, the current system in India that is responsible for generating our urban public spaces are regulated and mandated by state and local guidelines such as, URDPFI guidelines etc. which only mentions about open spaces to be left per area per person or in terms of percentage or buildable area. Little to no consideration has been given to how that open space should be treated. The solution can be found in adaptation and reconceptualizing of these local knowledge and traditional practices suitable to today's spatial context. But a greater consideration needs to be given to the modern-day applicability and checking its suitability. With that consideration, the paper will try to analysis selective samples of urban public spaces before the industrialization in the hot cities depending upon the generic public places i.e., Access and linkage, Purpose and activities, comfort and image, sociability, (Project for public spaces), adaptability, Thermal comfort, User responsiveness. The results then will be tested to check its adaptability in present day context with the help of case study.

Звіти організацій з теми "Greeks – Religion":

1

Scot, Barbara. Hegel and the Concept of Religion in Greek Tragedy. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.2260.

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