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Time Lost and Time Regained in Contemporary Children’s Literature

100%
Kalogirou T.
Filoteknos
|
2021
|
issue 11
175-184
EN
Time and memory can mean very different things when discussed in philosophical and artistic terms. They are associated with the most common and, at the same time, the most intimate aspects of a human being, and they can take many forms: time can be mythic or secular, eternal or portioned in temporalities, while the broad range of memory can be found among different categories. However, both concepts are inevitably linked with artistic representation and with the power of human imagination to capture time and recreate memories via different means of artistic expression. This paper addresses evolving notions of time, particularly drawing upon the archetypal criticism and the distinction that has been utilized in the context of children’s literature between kairos (καιρός) and chronos (χρόνος) (Nikolajeva, 2000). Literature for children very often dwells on the mythic, circular, eternal time of kairos. Chronos, on the other hand, is linear, often conceived and experienced by humans in terms of suffering, loss, and death.
2
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Teologiczna funkcja terminów καιρός i χρόνος w Apokalipsie Janowej

81%
Siemieniec T. M.
Verbum Vitae
|
2019
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vol. 35
307-342
EN
The presented article deals with the theological function of the terms καιρός and χρόνος in the Book of Revelation. The noun καιρός occurs five times in this book (1:3; 11:18; 12:12; 12:14; 22:10) and stresses primarily the intervention of God in the history of the world and men. Although the term καιρός is marked eschatologically, the intervention of God cannot be reduced to the Parousia. The eschatological times have been inaugurated along with the coming of Messiah to the earth. For this reason the whole history of the world, seen from this perspective, becomes a continuous καιρός, when God acts for the benefit of His people. The term χρόνος, which in its basic meaning denotes a period of time, is used in the Book of Revelation to stress time as seen from the perspective of men (and the earth). It is therefore the time given to men to repent (2:21), and the time of the revelation of God in the course of human history (10:6). It is the time of Satan's activity as well, a period which, perceived in light of the Messiah-event, appears as “a short time” (6:11; 20:3), even if it means a time of persecution for believers.
PL
Prezentowany artykuł zajmuje się teologiczną funkcją terminów καιρός i χρόνος w Apokalipsie Janowej. Rzeczownik kairos występuje pięć razy w księdze (1,3; 11,18; 12,12; 12,14; 22,10). Akcentuje on przede wszystkim interwencję Boga w dzieje świata i ludzi. Choć termin kairos nacechowany jest eschatologicznie, to jednak Bożej interwencji nie można jednak ograniczać jedynie do paruzji. Czasy eschatologiczne zostały bowiem zainaugurowane wraz z przyjściem Mesjasza na ziemię. Z tego powodu całe dzieje świata widziane z tej perspektywy stają się nieustannym kairos, kiedy to Bóg działa na rzecz ludu. Termin chronos, który w swoim podstawowym znaczeniu wskazuje na okres czasu, w Apokalipsie akcentuje czas widziany niejako z perspektywy człowieka (z ziemskiej perspektywy). Jest to zatem czas dany człowiekowi na nawrócenie (2,21), czas objawiania się Boga w historii (10,6). Jest to również czas działania Szatana, który widziany w świetle wydarzenia Mesjasza, jawi się jako „czas krótki” (6,11; 20,3), nawet jeśli dla wiernych jest to czas prześladowania.
3
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Time as a Dimension of Byzantine Identity

58%
Koder J.
Studia Ceranea
|
2019
|
vol. 9
523-542
EN
The notion of identity (tautotes) was discussed, often in contrast to its opposite “otherness” (heterotes), not only during Classical Antiquity but also by Christian and Byzantine authors since Late Antiquity. Fundamental manifestations of every dimension of Byzantine identity – and in particular of collective identity – are language (including culture), religious (and political) commitment, space and time; these phenomena are deeply rooted in human consciousness. This paper deals with the relation between identity and time (temporality). This relation is analysed on the basis of key terms like aion, kairos and chronos and the relations among them; the individualization of temporality becomes manifest in combinations of the mentioned terms with adjectives like emos or hemeteros. Not surprisingly, Byzantine authors – referring to passages in the Old and the New Testament – dealt mainly with eschatological (cosmic) time in relation to individual and collective identity, whereas the interest in the historical dimension of time was limited to authors of a small educated class.
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