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Le erme di Dionysos ovvero del suo ierofante

100%
Ferraro F.
Studies in Ancient Art and Civilization
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2012
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vol. 16
191-199
EN
This article is an iconographic investigation into three hermae from the Roman imperial age, the aim of which is to discover the original statue prototype from which they originated and to analyse the transformations which occurred in later sculptures, as well as the relationship between the identified type and its later elaborations. The herma recognized as the prototype for the other two (in the text named ‘Tipo A’) is dated to the 1st century AD, while the two variants (in the text named ‘variante’ A 1 and ‘variante’ A 2) are dated to the 2nd century AD. The subject of all the sculptures, which can be deduced from the clothing, is Dionysos or his hierophant. This work contains a catalogue description of each individual object as well as a discussion concerning the original from which each of them came. As these particular sculptures lacked lower limbs (they were replaced by pillars) it is not possible to recognize how the weight of the statue was balanced on the legs. Therefore, the factors determining type and variant are limited to the clothing and where the face and upper body are pointed.
2

Dionysos, Orpheus and Argead Macedonia. Overview and perspectives

100%
Fulińska A.
Classica Cracoviensia
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2014
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issue 17
43-67
EN
Summary: The cult of Dionysos in ancient Macedonia and its possible relation to the Orphic beliefs is one of the most interesting aspects of the Macedonian culture, one, however, accessible to us only via very fragmentary and indirect evidence, partly textual, partly archaeological. The paper summarizes the most important aspects according to the status quaestionis and proposes some interpretations of the problem.
3
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Hermès Dionysophore. Le bronze Lormier

63%
Bonnefoy A., Feugère M.
Studies in Ancient Art and Civilization
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2017
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vol. 21
143-172
EN
The ‘Lormier bronze’, named after its earliest known owner, is an exceptional statuette made of copper alloy. It is remarkable, both by its subject and its style, of very fine quality; but also by its state of conservation, namely its gilding, which allows us to contemplate, for once, such a statuette close to its original aspect. The iconography, rather rare in the field of small bronze figurines, clearly derives from the large statuary and illustrates a little-known episode of the Graeco-Roman mythology. Through the diverse possible models and their repercussion in the ‘minor arts’, the article allows to place this work in the Graeco-Roman production by following, in its main lines, the long way going from the original work to the series crafts, sometimes, as here, of high quality.
4
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Proti existencialistickému monopolu na děravost

51%
Matějčková T.
Filosofický časopis (Philosophical Journal)
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2020
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vol. 68
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issue 1
7-24
EN
Hegel formulated the concept of lack as being essential for consciousness long before the existentialists did. Before Sartre, he stated that consciousness is essentially what it is not. This is important from the point of view of the philosophy of history. From a systematic perspective, the author shows that Hegel draws different conclusions from this insight than those suggested by the romantics and existentialists. The essential difference is that Hegel emphasizes the concept of the whole as something positive without denigrating the individual. Rather he shows that the whole needs to be conceived in order to understand the individual. The concept of the whole is not therefore “totalitarian,” as is often suggested. Quite to the contrary, it enables the individual to formulate his or her own position in the midst of a “bacchantian revel whose no member remains sober”.
CS
Hegel formuloval problém neúplnosti vědomí dlouho před existencialisty. Již před Sartrem si všiml, že vědomí je tím, čím není, a není tím, čím je. Sama tato okolnost by mohla být zajímavá jen z filosoficko-historického hlediska. Touto perspektivou se však autorka nespokojuje a ukazuje, že nahlíženo ze systémového hlediska vyplývají pro Hegela z této skutečnosti i jiné poznatky, jiný vztah k sobě jakožto ke konečnému jsoucnu a jiný vztah ke světu než pro existencialisty a romantiky. K rozdílnému vyhodnocení dospívá Hegel především díky tomu, že je schopen pozitivně formulovat pojem celku. Tento pojem však neústí v dogmatické či totalitní určení vědomí a jeho odcizení, ale umožňuje mu formulovat vlastní postoj a status uprostřed celku. Ten ovšem Hegel nechápe staticky, tedy jako „metafyzický koláč“, ale naopak jako „bakchantický rej“, „jehož žádný úd není střízlivý“.
DE
Hegel konzipierte den Begriff des Unvollendeten lange vor den Existentialisten. Vor Sartre wies er darauf hin, dass das Bewusstsein im wesentlichen das ist, was es nicht ist. Dies ist aus philosophisch-historischer Sicht wesentlich. Die Verfasserin zeigt in ihrem Artikel darüber hinaus, dass Hegel hieraus andere Schlussfolgerungen zieht, als jene, die Romantiker, aber vor allem Existentialisten vorlegen. Der wesentliche Unterschied besteht darin, dass Hegel den Begriff des Ganzen hervorhebt und positiv besetzt, ohne dabei den Begriff des Einzelnen abzuwerten. Stattdessen versucht er, dem Umstand gerecht zu werden, dass das Ganze eben deshalb konzipiert werden muss, um dem Einzelnen Rechnung zu tragen. Der Begriff des Ganzen ist also kein „totalitärer“, wie Hegel oft vorgeworfen wurde, sondern einer, der dem Einzelnen ermöglicht, den eigenen Standpunkt zu formulieren, und zwar inmitten eines „bacchantischen Ganzen“, dessen „kein Glied nicht trunken wäre“.
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