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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.
Анотація:
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.
Анотація:
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.
4
Pulleyn, Simon Paul. "Prayer in Greek religion." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.239396.
5
Pastore, Jassanan Amoroso Dias. "O trágico: Schopenhauer e Freud." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1855.
Анотація:
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Previous issue date: 2012-05-23The 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/.
Анотація:
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.
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.
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.
Анотація:
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.
Анотація:
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.
11
Sailors, Cara Leigh. "The Function of Mythology and Religion in Ancient Greek Society." Digital Commons @ East Tennessee State University, 2007. https://dc.etsu.edu/etd/2110.
Анотація:
The ancient Greeks are prime subjects of study for those wishing to understand the roles that religion and mythology play in a society and how the two interact with each other. This paper covers what I feel after my study of Greek mythology and religion are the eight functions of mythology: history, education, explanation - both of the natural world and the culture of each society, legality, genesis, what happens after death, and entertainment; as well as the two function of religion: civic and spiritual. In the first chapter, in order to show each of the mythological functions, I summarize and explain a myth that falls primarily into each category. The second chapter discusses and illustrates Civic Religion and the third examines the three major Mystery Religions. The goal is to offer a basic understand of some of the myths, religious beliefs, and cult practices of the ancient Greeks.
12
Willey, Hannah Rose. "Law and religion in the archaic and classical Greek poleis." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607836.
13
Linebaugh, Troy M. "Shamanism and the Ancient Greek Mysteries: The Western Imaginings of the “Primitive Other”." Kent State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=kent1512462129881859.
14
Clark, Isabelle. "Studies in Hera's relation to marriage in Greek mythology and religion." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340116.
15
Anagnostou, Emmanouil. "The Re-emergence of Religion in European Politics: The Greek Case of Church - State Relations and Religious Freedom in the Context of Education." Thesis, Malmö universitet, Fakulteten för kultur och samhälle (KS), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21701.
Анотація:
Conducting research on the influence of religion on politics is nowadays a growing tendency as various authors seek to explore why and how the spiritual element affects the natural world of politics. The purpose of this study is to discuss the influence of the Christian religion on education in Europe. The exact research case is the Orthodox sphere and in particular the Greek state. The selection is not random. It has been observed that in the Orthodox part of Europe, the church - state relations are quite close to an extent that, especially in Greece, it makes many authors wonder whether such a relationship may be against the model of the liberal, European state. As an example of the church - state relationship, the study also extends to the human rights field where cases of religious freedom competence in the Greek, public school are reviewed. By applying a mix of case study and content analysis under the prism of liberalism, the thesis argues for a potential transition to a post-secular epoch in Europe
16
Shepherd, Gillian. "Death and religion in archaic Greek Sicily : a study in colonial relationships." Thesis, University of Cambridge, 1993. https://www.repository.cam.ac.uk/handle/1810/272571.
17
Martin, Kaitlyn Renay. "Religious Practices in Classical Thebes." Thesis, Virginia Tech, 2019. http://hdl.handle.net/10919/90890.
Анотація:
My thesis uses Thebes as case study to focus on Theban religious practices during the Classical age (traditionally defined as between 510 BCE and 323 BCE). By narrowing my study to this geographical and chronological scope, my research aims to add to the traditional narrative of Theban history by focusing on religious history rather than the political or military. More particularly, by using both literature (Classical Greek tragedies) as well as material culture found in exceptional religious settings of the Thesmophoria and Kabeirion, I strive to delineate some of the religious practices taking place in the polis of Thebes during the Classical age. While the Theban tragedies provide a view of religion from a broader perspective, the material evidence of the festival of the Thesmophoria and the rites to the Kabeiroi provide a glimpse into the practices of Theban religion that lie outside the traditional, Olympian pantheon. I argue that studying Theban literature and votive offerings in tandem can provide a perspective at the micro-level of Greek religion that can be expanded in order to understand the religious landscape of ancient Greece on a much deeper and richer level.Master of Arts
My thesis focuses on Thebes, a city-state in Ancient Greece famous for being the setting of the tragic stories of Oedipus and his family. Many historians focus on this literary tradition or the ways in which Theban military exploits affected their position of power in the Greek world; however, I center my study on the religious landscape of this particular city-state between the years of 510 BCE and 323 BCE. My first chapter takes a step back, outlining the way in which religion is presented to an audience at this time through the plays Oedipus Rex, Antigone, and Seven Against Thebes. In the next two chapters, I turn to look at items housed in the Archaeological Museum of Thebes regarding two specific religious events that took place in and around ancient Thebes: The Thesmophoria and the initiation into the rites of the Kabeiroi. The material evidence that I survey in these two chapters provide a glimpse into the practices of Theban religion that lie outside the traditional practices and participants. I argue that studying these particular pieces of written and material evidence in combination with one another provides a perspective at the local level of Theban religion that can also be expanded in order to under the religious landscape of ancient Greece on a much deeper and richer level.
18
Sekita, Karolina. "The figure of Hades/Plouton in Greek beliefs of the archaic and classical periods." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:010c9cbb-349f-4acb-a687-1fce01c62bc4.
Анотація:
The main aim of this work is the presentation, characterisation and review of the image of the Greek underworld deity, Hades/Plouton in Greek beliefs of the Archaic and Classical periods, on the basis of comparison of the preserved literary and epigraphic testimonies with the remains of material culture, and the reconstruction of the most coherent possible image of the god, claimed by scholars to be of little importance to Greek beliefs and to have no cult. The present dissertation liberates the god from long-standing scholarly misconceptions and returns him to his proper place within the Greek pantheon. Its main scholarly contribution and originality can be summarised as follows: (i) Hades is mainly an agricultural deity with a clear cult environment and has more in common with the world of the living than that of the dead; (ii) Hades influenced the representation of other male deities connected with earth: his main attribute, paradoxically the cornucopia or 'horn of plenty', appears for the first time in Greek art in the 6th century BC as exclusively his, and is later ascribed to other deities; (iii) Hades and Plouton were the same deity (Plouton - an Attic instantiation - spread throughout Greece with Attic literature and the Eleusinian cult of Demeter and Kore), sharing the same myths, and both, through the properties inscribed in their names (invisibility in Hades' and corn in Plouton's), referring to the earth; both names are products of the conceptualisation of the world of the dead; (iv) contrary to the prevailing scholarly view, the multiplicity of Hades' names is not exclusively the result of euphemism (which I propose to see rather as a by- product): the nomenclature is more complex and depends principally on cultic or mythological contexts and local tradition. My work not only reconstructs the repertoire of Greek ideas and opinions on Hades and the character of his cult, but also advocates a new understanding of the notion of Greek deity, as metonymy: Hades is representative of a wider class of deities who are concrete and abstract at the same time (like Gaia [the Earth], Uranos [the Sky], Okeanos [the Sea]): they denote a place, a god, a property of something, a form of matter.
19
Caliva, Kathryn M. "Prayer and Pragmatic Speech Acts in Greek Poetry." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1542322753932214.
20
Yoo, Yohan. "A theory of purity from the perspective of comparative religion (Egypt, Greece, Israel)." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2005. http://wwwlib.umi.com/cr/syr/main.
21
WISE, SUSAN J. "CHILDBIRTH VOTIVES AND RITUALS IN ANCIENT GREECE." University of Cincinnati / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1186592935.
22
Nair, Jacquelyn. "“NEITHER WITH THE OPINIONS OF THE GREEKS NOR WITH THE CUSTOMS OF THE BARBARIANS”: THE USE OF CLASSIC GREEK IMAGERY IN EARLY CHRISTIAN LITERATURE." Miami University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=miami1377618049.
23
Dimopoulou, Ekaterina. "Human and divine responsibility in archaic Greek poetry." Thesis, University of Glasgow, 2001. http://theses.gla.ac.uk/3477/.
Анотація:
The purpose of my thesis is to examine the relation between the human and the divine in the Homeric poems, and define thereupon the limits of human and divine responsibility. To this end I particularly focus on the Homeric concepts of fate and divine justice, as these are expressed mainly by the terms and . Nonetheless, since the Greek terms do not always coincide in their semantics with the respective terms of any modern language, it is regarded as necessary that the field of each term be defined prior to the examination of the concepts themselves. Similarly, issues such as morality and Homeric ethics have to be raised, since they form the basis upon which any discussion of Homeric thought can rely. The Iliad and the Odyssey employ the two basic ideas of fate and divine justice each in a discrete manner, and this requires that each poem be examined separately. A comparison between the two works, necessary for a more overall idea of the Homeric world and the Homeric compositions, is incorporated in the chapter on the Odyssey.
24
Medeiros, Filho Félix Antônio de. "A concepção de alma/espírito na Pré-História: um estudo semântico do Nostrático." Universidade Federal da Paraíba, 2014. http://tede.biblioteca.ufpb.br:8080/handle/tede/4233.
Анотація:
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Previous issue date: 2014-07-14Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Nostratic is a hypothetical language infered by Holger Pedersen in the beginning of the 20th century. Since the hypothesis was set up in the scientific world, several generations of linguists have been trying to solve the problem it created. Ancestral language of Greek and Hebrew, the Nostratic indicates in its vocabulary a lifestyle forgotten lifestyle by both cultures, but though its marks did not disappear in their lexicon. Spoken in the Mesolithic, when the Early Stone Age was in transition to the Polished Stone Age, this language followed in its existence the change from a hunting and gathering economical culture to an agricultural and urbanized one. The study of the nostratic root *ʕ̱oṭ∇- breathe, blow allowed to perceive it as cognate for the Greek ἀηκóο blow, breath, air and the hebrew root √qṭr incense, scent , whereas in its sister languages, in both linguistic families, it has often meant soul, phantom, spirit, deity . The Greek, an example of the Eurasiatic Branch of the Nostratic Languages, more specifically the Indo-European, still keeps in its vocabulary some relation with the shamanic religion. On the other hand, the Hebrew, example of the Afrasiatic Branch, from the Semitic family, already suffered deep changes due to the advent of agriculture, which reached that people in more archaic periods than the indo-europeans. To illustrate this, there was a selection of the older literary texts in each language, which allowed us to analyse the most primitive reccurrence of this lexicon, for comparison. For this comparison, a semantic study was accomplished in order to check which elements of its semantics are more persistent and which are lost in the evolve of these languages, and thus it was possible to chart which archaic concepts for soul in the Nostratic religion are still present today.
O Nostrático é uma língua hipotética deduzida por Holger Pedersen no início do século XX. Desde que a hipótese foi levantada no mundo científico, várias gerações de linguistas vêm tentando resolver o problema que ela criou. Ancestral do Grego e do Hebraico, o Nostrático aponta em seu vocabulário para um modo de vida esquecido pelas duas culturas, mas cujas marcas não desapareceram de seu léxico. Falada no Mesolítico, quando a cultura da Pedra Lascada estava em transição para a Pedra Polida, essa língua acompanhou ainda em sua existência a transformação de uma economia de caça e coleta para uma agrícola e paulatinamente urbanizada. O estudo da raiz nostrática *ʕ̱oṭ∇- respiração, sopro permitiu perceber como cognatos o vocábulo grego ἀηκóο sopro, bafo, ar e a raiz hebraica √qṭr incenso, aroma , enquanto que em suas línguas irmãs, em ambas as famílias linguísticas, vinha frequentemente significando também alma, fantasma, espírito, divindade . O grego, representante do ramo Eurasiático das línguas nostráticas, mais especificamente o Indo-Europeu, ainda mantém em seu vocabulário alguma relação com a religião xamânica. Por outro lado, o hebraico, representante do Afrasiático, da família Semita, já sofreu profundas transformações devido ao advento da agricultura, que atingiu aquele povo em períodos mais arcaicos que entre os indo-europeus. Para ilustrar isso, fez-se a seleção dos textos literários mais antigos de cada língua, permitindo analisar a recorrência mais primitiva desse léxico e só então compará-los. Para essa comparação, vale-se de um estudo semântico que permite verificar quais elementos de sua semântica são mais persistentes e quais foram perdidos na evolução dessas línguas, assim sendo possível mapear que conceitos arcaicos para alma na religião nostrática ainda estão presentes na atualidade.
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Stafford, Emma Josephine. "Greek cults of deified abstractions." Thesis, University College London (University of London), 1994. http://discovery.ucl.ac.uk/1317665/.
Анотація:
This dissertation aims to explore the phenomenon of the worship of abstract concepts in personified form and its development in the Archaic and Classical periods. An introductory chapter surveys previous scholarly literature on the subject and covers some general theoretical issues: i) definitions; ii) problems of sources and methodology; iii) the question of the predominantly feminine gender of these figures; iv) ancient and modern theories on deified abstractions as a class. Six chapters then look at a selection of individual cults in roughly chronological sequence, each exemplifying one or more of the general questions raised by such cults. Themis provides a good example of the very "mythological" deified abstractions of the Archaic period and the problems of tracing the origins and early history of personification cults. Nemesis was probably worshipped at Rhamnous from the sixth century, but acquires unique status in the fifth from an association with the battle of Marathon; the cult of the two Nemeseis at Smyrna, I argue, is a fourth-century innovation. Peitho is often associated with rhetoric, but a survey of her cult associations in a variety of locations emphasises her erotic side, an aspect further revealed in vase-painting. These three figures all have roots in archaic literature, whereas Hygieia, though soon mythologised as daughter of Asklepios, does not appear in any medium before her arrival in Athens in 420 BC in the healing god's wake. Her cult particularly raises the question of how seriously personifications could be taken as deities, since the concept which she embodies is so patently a human desideratum. Later innovations are similarly often dismissed as "mere" allegory or propaganda, as is illustrated by the case of Eirene in fourth-century Athens, most famously represented in Kephisodotos' group of Peace holding the child Wealth, her cult introduced in response to quite specific political circumstances. The problems of correlating archaeological and literary sources are particularly acute in the case of the most "abstract", figure to be considered, Eleos, eponymous deity of the Athenian "altar of Pity"; although the altar dates from the late sixth century, its insubstantial god is probably a later development. From these six case studies some provisional conclusions can be offered on the place of deified abstract ideas in Greek religious thought and practice.
26
Buck, P. Lorraine. "Second-century Greek Christian apologies addressed to emperors, their form and function." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0008/NQ28327.pdf.
27
Goodwin, Grant. ""Why Persephone?" investigating the unique position of Persephone as a dying god(dess) offering hope for the afterlife." Thesis, Rhodes University, 2015. http://hdl.handle.net/10962/d1017896.
Анотація:
Persephone’s myth is unique, as it was the central narrative of one of the most prominent ancient mystery religions, and remains one of the few (certainly the most prominent) ancient Greek myths to focus on the relationship of a mother and her daughter. This unique focus must have offered her worshippers something important that they perhaps could not find elsewhere, especially as a complex and elaborate cult grew around it, transforming the divine allegory of the changing seasons or the storage of the grain beneath the earth, into a narrative offering hope for a better place in the afterlife. To understand the appeal of this myth, two aspects of her worship and mythic significance require study: the expectations of her worshippers for their own lives, to which the goddess may have been seen as a forerunner; and the mythic frameworks operating which would characterise the goddess for her worshippers. The myth, as described in The Hymn to Demeter, is initially interpreted for its literary meaning, and then set within its cultural milieu to uncover what meaning it may have had for Persephone’s worshippers, particularly in terms of marriage and death, which form the initial motivating action of the myth. From this socio-anthropological study we turn to the mythic patterns and motifs the story offers, particularly the figure of the goddess of the Underworld (primarily in the influential Mesopotamian literature), and the Dying-Rising God figure (similarly derived from the Near East). These figures, when compared to the Greek goddess, may both reveal her unique appeal, and highlight the common attractions that lie in the figures generally. By this two-part investigation, on the particular culture’s expectations and the general mythic framework she exists in, Persephone’s meaning in her native land may be uncovered and understood.
28
Boutsikas, Efrosyni. "Astronomy and ancient Greek cult : an application of archaeoastronomy to Greek religious architecture, cosmologies and landscapes." Thesis, University of Leicester, 2011. http://hdl.handle.net/2381/7566.
Анотація:
This thesis examines the relationship between ancient Greek religion, cult practice, sanctuary buildings and astronomy. Its geographical range extends across the modern territory of Greece; chronologically it covers the thirteenth to second centuries BC, from a period before the development of self-standing religious architecture to the most important phases of temple construction. Data was collected from 125 structures, giving priority to sacred structures but also considering ‘secular’ buildings (hypostyle halls and stoas; for stoas, the extent of the interior illuminated by the sun at different times of year is calculated, to show the significance of orientation in conjunction with function). The hypothesis that there is an astronomical orientation in Greek religious structures is tested, and the data sample divided by geographic location, date of construction, and deity (distinguishing chthonic and ouranic cults). Case studies (Apollo at Delphi, Artemis Orthia at Sparta and Messene, the Erechtheion at Athens, Demeter and Kore at Eleusis, and a number of Thesmophoria) are presented in order to examine the sample in detail, taking into account mythology, cult, rites and the local total perceived environment (land, sky and horizon). The analysis shows that religious structures were, in at least some prominent cases, oriented towards stars and constellations, not the solar range as has often been claimed. Celestial bodies were significantly integrated with the cyclical ceremonies associated with a temple, the rites performed, and the deity’s attributes. This complex association of the night sky and landscape influenced the design, planning and orientation of religious buildings. This study advances understanding of the role of landscapes in Greek religious practice, establishes the importance of astronomy and cosmology in ancient Greek religion, and demonstrates how this religious system was expressed at the local level in myths and the performance of cult rites.
29
Petropoulou, Maria-Zoe. "Animal sacrifice in Greek religion, Judaism and early Christianity in the period 100BC-AD200." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.408197.
30
Tsougarakis, Nickiphoros I. "The Western religious orders in medieval Greece." Thesis, University of Leeds, 2008. http://etheses.whiterose.ac.uk/1014/.
Анотація:
This thesis examines the history and activity of the Western religious orders in medieval Greece, from the time of their transplantation into Byzantine territories, following the Fourth Crusade, until the fifteenth century and the Ottoman conquest. Geographically it focuses on the areas conquered by the Latins during or after the Fourth Crusade, in other words, the lands of the Latin Empire of Constantinople. Due to the nature of the sources, particular attention is paid to the insular Venetian dominions and especially the island of Crete. The religious orders examined are the Benedictines, the Cistercians, the Franciscans, the Dominicans, the Crociferi, and the Augustinians as well as other orders, with a smaller involvement in medieval Greece, like the Servites, the Carmelites and the Canons Regular. Each of the thesis's chapters focuses on one particular Order (or group of Orders). By examining a variety of published and unpublished sources, I have attempted to investigate the history of the individual convents and eventually to form a comprehensive picture of the installation of these Orders in Greece. In particular, I have focused on the missionary and Unionist goals of the Orders in Greece, their structure and organisation, their interaction with the newly established Catholic Church and Latin laity of Greece, their relations with the indigenous population and their diplomatic and cultural achievements. Where the sources allow it, I have also tried to establish the financial standing of some of these religious houses and to investigate their sources of income and their land tenure. The conclusion of the thesis draws together the findings of my research and makes comparisons between the structure, activity and success of each of the Orders in Greece. Having shed some light on the monastic landscape of medieval Greece, I argue that, although Latin monasticism in Greece has been regarded as a relatively insignificant by-product of the Franko-Venetian occupation of Byzantine lands, the religious orders played significant social, cultural and political roles both within the Latin communities of Greece and in wider international relations between Byzantium and the West. They largely failed, however, to appeal to the Greek population and thus Latinise the indigenous Greek society, like they had done in other frontiers of Latin Christendom.
31
Griffitts, Troy Andrew. "Software for the collaborative editing of the Greek New Testament." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8244/.
Анотація:
This project was responsible for developing the Virtual Manuscript Room Collaborative Research Environment (VMR CRE), which offers a facility for the critical editing workflow from raw data collection, through processing, to publication, within an open and online collaborative framework for the Institut für Neutestamentliche Textforschung (INTF) and their global partners while editing the Editio Critica Maior (ECM)-- the paramount critical edition of the Greek New Testament which analyses over 5600 Greek witnesses and includes a comprehensive apparatus of chosen manuscripts, weighted by quotations and early translations. Additionally, this project produced the first digital edition of the ECM. This case study, transitioning the workflow at the INTF to an online collaborative research environment, seeks to convey successful methods and lessons learned through describing a professional software engineer’s foray into the world of academic digital humanities. It compares development roles and practices in the software industry with the academic environment and offers insights to how this software engineer found a software team therein, suggests how a fledgling online community can successfully achieve critical mass, provides an outsider’s perspective on what a digital critical scholarly edition might be, and hopes to offer useful software, datasets, and a thriving online community for manuscript researchers.
32
Cin, Turgay. "Yunanistan'daki Müslüman Türk azınlığın din ve vicdan özgürlüğü başmüftülük ve müftülükler sorunu /." Ankara : Seçkin, 2003. http://catalog.hathitrust.org/api/volumes/oclc/52311545.html.
Анотація:
Originally presented as the author's Thesis (Ph. D.)--Ege Üniversitesi, İzmir, Turkey, 2002, under the title: Yunanistan'da Müslüman azınlık açısından din ve vicdan özgürlüğü.Includes bibliographical references (p. [443]-454).
33
Rask, Katherine. "Greek Devotional Images: Iconography and Interpretation in the Religious Arts." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338473387.
34
Connelly, Coleman. "Contesting the Greek Past in Ninth-Century Baghdad." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493255.
Анотація:
From the eighth century through the tenth, the ‘Abbāsid capital of Baghdad witnessed the translation, in unprecedented numbers, of Greek philosophical, medical, and other scientific texts into Arabic, often via a Syriac intermediary. Muslim and sometimes Christian patrons from all sectors of ‘Abbāsid high society paid princely sums to small groups of Graeco-Arabic translators, most of whom were Syriac-speaking Christians. In this diverse ‘Abbāsid milieu, who could claim to own the Greek past? Who could claim to access it legitimately? Who were the Greeks for ‘Abbāsid intellectuals and how did the monumental effort to translate them make or fail to make the Greek past a part of the ‘Abbāsid present?
This dissertation is divided into three chapters, each investigating a distinct ninth-century approach to accessing the Greek past. Chapter 1 investigates ninth-century narratives attempting to explain how the Greek sciences came to flourish in ‘Abbāsid Mesopotamia. Against this backdrop, I shed new light on the polymath and patron of translation al-Kindī and his attempts to claim direct access to the Greeks via both an abstract teleology inspired by Aristotle and a concrete genealogy that connected his ancestral tribe of Kinda to the Greeks. In Chapter 2, I analyze other Muslim intellectuals, such as the litterateur al-Jāḥiẓ, who radically doubt the ability of Graeco-Arabic translators—the majority of whom, once again, were Christians—to provide such access to the Greek past. I argue that previous commentators on these critiques have missed their subtext, namely the Islamic concept of taḥrīf whereby Christians are held to have corrupted the Bible in order to transmit a distorted version of the prophetic past that contradicts God’s ultimate revelation, the Qur’ān. Finally, in Chapter 3, I investigate the attitudes toward translation and the Greek past of the Ḥunayn circle of Graeco-Arabic translators, who do in fact alter Greek cultural elements in the texts they translate, presenting an idealized version of the Greek past which both Christians and Muslims can claim.Classics
35
Busine, Aude. "Paroles d'Apollon: essai de contextualisation des pratiques et traditions oraculaires du IIe au VIe siècle." Doctoral thesis, Universite Libre de Bruxelles, 2002. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211364.
36
Alroth, Brita. "Greek gods and figurines : aspects of the anthropomorphic dedications /." Uppsala : S. Academiae Ubsaliensis, 1989. http://catalogue.bnf.fr/ark:/12148/cb38916220v.
37
Quinlan, Stephen. "The propitiation of Pelops: An analysis of the cultic significance of the ancient Greek hero." Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/9813.
38
Tanner, Jeremy James. "The invention of art history : religion, society and artistic differentiation in ancient Greece." Thesis, University of Cambridge, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.296707.
39
Kampriani, Eirini. "Bio-graphies of uncertain futures : religion, science and breast cancer risk in Greece." Thesis, University College London (University of London), 2017. http://discovery.ucl.ac.uk/10040479/.
Анотація:
This thesis explores the social and cultural context of breast cancer risk in Greece, with particular reference to the intersections between religious philanthropy and individualised medicine. Addressing the experiences of women with family history of the disease, it explores how scientific knowledge-practices that employ specific configurations of risk management and bring forth a demand for self-monitoring, are ‘coproduced’ with local cosmologies and social orders. The thesis draws on longterm ethnographic research in Halkidiki, Northern Greece, navigating between a prevention centre organised by an Orthodox Christian Convent, and local communities. A shorter part of fieldwork research in Athens to contextualise with broader developments in the capital. At the intersections of traditional Orthodox Christianity’s values of philanthropy and modern biomedical and genetic medicine projects of population screening, concepts of risk and heredity come in dialogue with notions of duty to and freedom of the body-self, fate and predestination, in various ways. These inform women’s perceptions of embodied risk as a domain of biosocial uncertainties, where knowledge and informed action are weighted against culturally-specific ways of living temporality. In effect, this thesis records the possibilities, paradoxes and constraints that emerge in situated contexts, as notions and practices associated with risk management and responsibility are conceptualised and acted upon in the face of uncertain futures.
40
Bowden, Hugh. "Herodotos and Greek sanctuaries." Thesis, University of Oxford, 1990. http://ora.ox.ac.uk/objects/uuid:cf106c48-5008-46c2-a0e8-fcc94b20f159.
Анотація:
This thesis argues that sanctuaries of the gods played a significant role in the political life of the Greek polis in the archaic and classical periods, and that the politics of the period cannot be understood fully without consideration of religion. It uses the text of Herodotos as a source of evidence about the history and perceptions of the period, but also makes use of other literary and archaeological evidence, so that the resulting models may be considered generally useful for the study of the period. Ch. 1 lays out the background to the subject; ch. 2 is an analysis of the activities related to sanctuaries described by Herodotos; ch. 3 examines sanctuaries as the meeting places of federations of Greek states, as well as investigating the nature of sanctuaries as areas of bounded space, showing that political meetings were frequently, if not always, held in sanctuaries, and that this was perceived as allowing some divine influence on decisions; ch. 4 investigates the dedications made at sanctuaries by foreigners, as part of a diplomatic process, showing that they provided a means of access to the polis as well as the god; ch. 5 compares the dedication of booty at sanctuaries with the construction of the battlefield trophy; ch. 6 argues that Herodotos portrays divine intervention as always happening through sanctuaries; ch. 7 argues that Herodotos' frequent mentions of Delphi are a sign of its importance in Greek history, not his own interest; ch. 8 draws some of these ideas together and suggests some general explanations for the importance of sanctuaries, as providing symbolic control of access to the polis, and bestowing authority on decisions taken by assemblies. Finally it suggests that Herodotos's inclusion of religious matters in his histories increases his importance as a source and an historian.
41
Dibs, John Andrew. "Origen and the Greek tradition in C̲o̲n̲t̲r̲a̲ C̲e̲l̲s̲u̲m̲." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
42
Black, Elaine. "The Euripidean priestess : women with religious authority in the plays of Euripides." Thesis, University of Reading, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343227.
43
Jim, Suk Fong. "Gifts to the Gods : Aparchai, Dekatai and related offerings in Archaic and Classical Greece." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:46767d83-0b32-4ebd-8f26-457a785f2478.
Анотація:
This study is about one of the most ubiquitous and yet little studied aspects of ancient Greek religion, the offering of so-called ‘first-fruits’ (aparchai) and tithes (dekatai) in Archaic and Classical Greece (c.700-300 B.C.). A widespread and traditional custom all over Greece and the Greek Mediterranean, the offering of ‘first-fruits’ and tithes entailed using a portion of the proceeds from a diversity of human activities (such as craft-work, fishing, trade, military expeditions) to present something to the gods. I look at the different kinds of aparchai and dekatai offered to the Greek gods by individuals and states under various circumstances, the various contexts in which the language and practice of making such offerings were used, the deployment of this religious custom in politics, and the transformation of a voluntary practice into a religious obligation. Ultimately, however, my major concern is with questions of religious psychology: why people should bring aparchai and dekatai to the gods, and what motivations and expectations they might have had. Because it was such a commonplace practice, the custom has been taken simply as a given in both ancient and modern scholarship; and no attempt has been made to explain its religious significance. By drawing on current anthropological studies of gift-giving, I argue that that aparchai and dekatai do not merely give to the gods, but give back to the gods some of the benefits granted by the divinities in the first place, reflecting first and foremost a sense of dependence on the divine. I suggest that the offering of aparchai and dekatai may be thought of as a means of settling men’s debts to, and thereby maintaining good relations with, the gods, who were considered the sources of both goods and evils. I challenge the emphasis, common in modern scholarship, on material returns as the central motive behind the act of bringing gifts to the gods. Instead I suggest that the study of gift-giving between humans and the divine should embrace the possibility that psychological feelings of dependence on and gratitude to the gods might also have been involved.
44
Xu, Duo, and Duo Xu. "Hera and Her Sanctuaries." Thesis, The University of Arizona, 2017. http://hdl.handle.net/10150/624103.
Анотація:
Hera is among the most puzzling figures in Greek religion who has not been discussed fully in terms of the relationship between her personalities in myths, literature and art and her sanctuaries. Scholars have attempted to discern reasons behind the dichotomy that she was represented as a jealous wife and she was at the same time worshipped solemnly. But, these explanations are limited only to speculative evidences. Also, scholars, working on Hera, tend to focus on only one aspect of the goddess, whether it is archaeology, philology or religion.
I propose to conduct a holistic analysis of Hera, from her depictions in literature, art and myths to her major sanctuaries in the Greek world. I aim to look at multiple evidences: textual, iconographical, archaeological evidences. In short, the dichotomy of Hera helps consolidate the formation and the rising of Greek poleis, and it also empowers and encourages ancient Greek women to go through life crises.
45
Hughes, Dennis D. "Human sacrifice in ancient Greece : the literary and archaeological evidence /." The Ohio State University, 1986. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487265143145839.
46
Dann, Judith Blackmore. "The world of the infant : ideology of the infant condition and infant care in ancient Greece /." The Ohio State University, 1999. http://rave.ohiolink.edu/etdc/view?acc_num=osu1301941529.
47
Fokas, Efterpe Spiro. "The role of religion in national-EU relations : the cases of Greece and Turkey." Thesis, London School of Economics and Political Science (University of London), 2004. http://etheses.lse.ac.uk/904/.
Анотація:
This thesis examines the role of religion in national-EU relations. The focus is on how EU membership (or potential membership) may affect nations of a particular religious background in a particular way and, furthermore, whether religious difference affects national-EU relations in a particular way. The study is based on an internal perspective to two countries-Greece and Turkey-whose religious traditions stand outside a 'core' of religious traditions within the European Union (that is, Roman Catholicism and Protestantism). On the basis of these two cases I argue that neither religion per se (as theology or doctrine), nor the prevalence of a particular faith are definitive factors in national-EU relations. Rather, it is mainly in the domain of institutional interests of the `church' vis-ä-vis the 'state', that we find religion influencing national-EU relations. These institutional interests are, in turn, shaped by the relationship between religion and national identity in each case, and the relationship between 'church' and 'state'. The differences in these relationships in the cases of Greece and Turkey yield vast differences in the way 'religion' affects national-EU relations. This thesis examines the role of religion in national-EU relations. The focus is on how EU membership (or potential membership) may affect nations of a particular religious background in a particular way and, furthermore, whether religious difference affects national-EU relations in a particular way. The study is based on an internal perspective to two countries-Greece and Turkey-whose religious traditions stand outside a 'core' of religious traditions within the European Union (that is, Roman Catholicism and Protestantism). On the basis of these two cases I argue that neither religion per se (as theology or doctrine), nor the prevalence of a particular faith are definitive factors in national-EU relations. Rather, it is mainly in the domain of institutional interests of the 'church' vis-ä-vis the 'state', that we find religion influencing national-EU relations. These institutional interests are, in turn, shaped by the relationship between religion and national identity in each case, and the relationship between 'church' and 'state'. The differences in these relationships in the cases of Greece and Turkey yield vast differences in the way 'religion' affects national-EU relations. As background information to the interview research, secondary sources are used to explain the relationship between religion and national identity, and between 'church' and 'state' in each case.
48
Prodromou, Elizabeth H. "Democracy, religion and identity in socialist Greece : church-state relations under PASOK, 1981-1989." Thesis, Massachusetts Institute of Technology, 1993. http://hdl.handle.net/1721.1/12457.
49
Spyrou, Julie. "Religion et création romanesque dans "Moira" et "L'Autre" de Julien Green." Besançon, 1992. http://www.theses.fr/1992BESA1031.
Анотація:
Cette recherche tente de montrer, à travers l'étude de deux œuvres de julien green: Moira et l'Autre, la relation entre la religion et la création romanesque. Les héros quittent leur pays natal et sont projetés dans un univers hostile. Cette situation déclenchera une sorte de quête. D'abord seuls et en rupture de communication, les personnages greeniens seront amenés à voyager dans le temps et dans l'espace. Là, ils finissent par rencontrer Dieu, dans différentes manifestations de l'au-delà, mais pour arriver à la vérité ils doivent vaincre pièges et tentations. Cet itinéraire matériel et mystique se reproduira dans leur inconscient, d'où l'étude psychanalytique de cette démarche. Désormais, il y a un besoin de recréation d'un univers personnel dont les principales étapes passent par la perte du sacre, le rejet du profane et la crise religieuse qui les ramènera au sacre. Des lors, l'omniprésence du sacre est indubitable et joue un rôle prépondérant dans la création romanesque. La démarche créatrice de Green est directement liée à la genèse et à sa relation avec Dieu, elle se transmet également à ses héros qui deviennent à leur tour créateurs. La création romanesque est alors la recréation du monde. C'est ainsi que par l'écriture, acte mystique et acte d'amour, green devient l'intermédiaire entre Dieu et les hommes.
50
Parisinou, Eva. "The light of the gods : the role of light in archaic and classical Greek cult /." London : Duckworth, 2000. http://catalogue.bnf.fr/ark:/12148/cb37216077x.