Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 8

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  Hesiod
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Publication available in full text mode
Content available

HEZJOD WOBEC BLISKOWSCHODNIEGO DZIEDZICTWA KULTUROWEGO.

100%
Pyznar K.
Res Gestae. Czasopismo Historyczne
|
2015
|
vol. 1
7-26
PL
In this paper I consider how theology impacted on the uprising philosophy in ancient Greece. In the first part of my text I analyze the concept of theology and philosophy and I want to know the relation between these two ideas. I am especially interested in point of the line separating theology and philosophy. The main question concerning it is when we could say about theology that it is already philosophy, and reversely – when we could say about philosophy that it is still theology in Greek meaning. For the better understanding of the answer of this question I analyze Hesiod’s Theogony. Hesiod of Beotia is accepted as a poet and theologian and that is why I pay attention to him in the second part of my text.
2
Publication available in full text mode
Content available

Stanowienie prawa na zgromadzeniach ludowych w Rzymie republikańskim

89%
Zabłocki J.
Opolskie Studia Administracyjno-Prawne
|
2016
|
vol. 14
|
issue 2
23-30
EN
The Roman People’s Assemblies differed depending on the fact whether all the citizens or only the plebeian gathered at them. Concilia plebis could vote plebisscita, which were at the beginning not binding for everyone. Finally, the leges and plebisscita became equal on the grounds of the lex Hortensia. The earlier laws had also dealt with this matter: the lex Valeria Horatia gave binding power to the plebiscites voted during the secession on the Mons Sacer, and the lex Publilia Philonis – to the plebiscites accepted by the Senate. The decisions of the assemblies which were not of the general character were called privilegia. In the case of such legal acts as adrogatio, testamentum calatis comitiis or detestatio sacrorum there was no rogatio and accordingly no lex was voted.
3

Múzy a počátky reflexivity v archaickém řeckém myšlení

75%
Luhanová E.
Listy filologické (Folia philologica)
|
2014
|
vol. 137
|
issue 3-4
245-273
EN
In the framework of Greek myth, Muses represent a very specific divine power, without a proper analogy in other known mythological systems. Their birth crowns the process of cosmogony, bringing the world into the manifestation: the song of the Muses celebrates the world-order and makes it explicit through its articulation by means of the speech. The world as a whole thus enters the domain of appearance and new cosmological categories emerge. The first one being the beauty of the cosmos: as a world-order as well as the ordered whole, it can now manifest itself as beautiful. The second one being the possibility of fiction, of a delusive appearance: the complex reality can manifest itself in many incompatible ways, partial and thus potentially misleading. The third one being the reflexivity of the cosmos, founded on the reflexivity of the musical speech itself. The Muses are capable to manifest themselves, and even their own manifestation. By means of their song, the world becomes manifest to itself, too. The complex system of divine powers gains a reflexive character, as we try to demonstrate in the course of Hesiod’s Theogony, as well as of the Homeric Hymn to Hermes. In its last part, the paper examines the reflexivity in the domain of the mortals. There it is closely linked with the activity of the poets who interpret the song of the Muses, for it becomes accessible to humans. As an example, we try to trace the theme of reflexivity in the course of Homer’s Odyssey.
4
Publication available in full text mode
Content available

Greek Models of Life up to Plato’s Philosophy and its Influence on the Christian Life in the Early Church

75%
Baron A.
Theological Research. A Journal of Systematic Theology
|
2015
|
vol. 3
5-24
EN
This article deals with the issue of ancient Greek models of life up to the time of Plato’s philosophy. The author presents in a brief way the ideals in the writing of Homer’s and Hesiod’s, in the Pericleus’ speech from the Peloponnesian war, the Spartans, Pythagoreans and Plato’s model of life and education. Next he tries to describe how and which of these models were assimilated by Christians in the first centuries and which were rejected. The purpose of this article is to show how important ancient Greek culture and philosophy was for Christians not to mention the Greek language in which the New Testament was written. Understanding the development of theology in the early Greek Church requires knowledge of ideals and values which were important for people before accepting the Jesus Gospel.
5
Publication available in full text mode
Content available

The Concept of ‘Matter’ in Archaic Greece, 1: Khaos/Aèr in Hesiod’s Theogony

75%
Cerri G.
Peitho. Examina Antiqua
|
2017
|
vol. 8
|
issue 1
53-80
EN
The essay considers synthetically the passages of Hesiod’s Theogony concerning Khaos, Gaia, Uranòs, and Tàrtaros as describing the cosmic structure at its very beginning and at its present state. The final result of the cosmogenetic process consists of three solid parallel disks of equal size separated from one another by the space of Khaos/Aèr. The whole structure is conceived of as an ideal cylinder (ideal because it has no real lateral walls), whose superior base is Uranòs (the Sky), the inferior one is Tàrtaros (the Hell) and the median section is Gaia (the Earth), dividing the whole cylinder into two high semicylinders full of Khaos/Aèr. From this Khaos/Aèr, the primal Four Elements (earth, water, misty air and fire) derive, as plants do from their roots, from which all other substances of the universe originate in turn. Thus, Khaos is arkhè (the ‘beginning’) not only in the chronological-historical sense, but also in the sense of an eternal generative substance of all things. We may conclude that the Hesiodic word khaos is a lexical ancestor of the later physical and philosophical term hyle because it conveys the primeval notion of ‘matter’.
IT
The essay considers synthetically the passages of Hesiod’s Theogony concerning Khaos, Gaia, Uranòs, and Tàrtaros as describing the cosmic structure at its very beginning and at its present state. The final result of the cosmogenetic process consists of three solid parallel disks of equal size separated from one another by the space of Khaos/Aèr. The whole structure is conceived of as an ideal cylinder (ideal because it has no real lateral walls), whose superior base is Uranòs (the Sky), the inferior one is Tàrtaros (the Hell) and the median section is Gaia (the Earth), dividing the whole cylinder into two high semicylinders full of Khaos/Aèr. From this Khaos/Aèr, the primal Four Elements (earth, water, misty air and fire) derive, as plants do from their roots, from which all other substances of the universe originate in turn. Thus, Khaos is arkhè (the ‘beginning’) not only in the chronological-historical sense, but also in the sense of an eternal generative substance of all things. We may conclude that the Hesiodic word khaos is a lexical ancestor of the later physical and philosophical term hyle because it conveys the primeval notion of ‘matter’.
6
Publication available in full text mode
Content available

O místech v básních: Místa nesvobody. Podsvětní vězení Títánů; Na východě světa. Upoutaný Prométheus; Rimbaudova idyla v zelené

38%
Hrdlička J., Fulínová E.
Svět literatury – Časopis pro novodobé literatury (World of Literature – Journal for Modern Literatures)
|
2017
|
vol. 55
147-163
CS
Následující tři texty představují upravené a dosud nevydané scénáře pro rozhlasové pořady vysílané v letech 2014 a 2015 na stanici ČRo Vltava v cyklu nazvaném „Místa a jména“. Větší část z celkem 90 pořadů tohoto cyklu věnovaných básním o místech vyšla v publikaci Básně a místa. Dva příspěvky Elišky Fulínové se věnují mytické topologii antického světa, třetí text se zabývá idylickými momenty několika Rimbaudových básní.
7

Norwidowska reinterpretacja mitu prometejskiego

32%
Kołbukowski M.
Studia Norwidiana
|
2015
|
vol. 33
77-108
EN
The author’s aim is to reflect on one of the rudimentary myths constituting the European identity, that is the Promethean myth, and on its interpretation present in Norwid’s works. Kłobukowski states that the author of Promethidion interprets the story of the good Titan in a way that is different from that in which most poets of the 19th century Europe interpreted it, that is by referring to ancient sources of the myth in works by Hesiod, and not by Aeschylus; and that this interpretation has a character of a manifesto. At the same time Norwid, interpreting the story of Prometheus, enters a polemic with Western Romantics as well as with Mickiewicz and the poetic anthropology present in the main current of Romanticism, that was first of all based on such features as rebellion, autonomy of an individual, self-determination, or self-deification. The poet suggests a different vision of human subjectivity; he Christianizes the myth, at the same time doing the work of a comparatist and an anthropologist – comparing the figure of the Titan and the Biblical Adam (Promethidion), suggesting that it is not rebellion, but work is man’s true vocation. Norwid also interprets the phenomenon of the language and its history in the context of the Promethean myth, which he perceives as a myth of the fall (On Freedom of Speech). Kłobukowski also analyzes one of the most important mythemes from the story of Prometheus – that of sacrifice, that, according to Western Romantics, was connected with creating an individualist “I”. Norwid interprets the meaning of sacrifice in a different way – namely, as a phenomenon showing the fullness of humanity and acceptance of the imperfection of the human condition.
8
Publication available in full text mode
Content available

Norwidowska reinterpretacja mitu prometejskiego

32%
Kłobukowski M.
Studia Norwidiana
|
2015
|
vol. 33
77-108
EN
The author’s aim is to reflect on one of the rudimentary myths constituting the European identity, that is the Promethean myth, and on its interpretation present in Norwid’s works. Kłobukowski states that the author of Promethidion interprets the story of the good Titan in a way that is different from that in which most poets of the 19th century Europe interpreted it, that is by referring to ancient sources of the myth in works by Hesiod, and not by Aeschylus; and that this interpretation has a character of a manifesto. At the same time Norwid, interpreting the story of Prometheus, enters a polemic with Western Romantics as well as with Mickiewicz and the poetic anthropology present in the main current of Romanticism, that was first of all based on such features as rebellion, autonomy of an individual, self-determination, or self-deification. The poet suggests a different vision of human subjectivity; he Christianizes the myth, at the same time doing the work of a comparatist and an anthropologist – comparing the figure of the Titan and the Biblical Adam (Promethidion), suggesting that it is not rebellion, but work is man’s true vocation. Norwid also interprets the phenomenon of the language and its history in the context of the Promethean myth, which he perceives as a myth of the fall (On Freedom of Speech). Kłobukowski also analyzes one of the most important mythemes from the story of Prometheus – that of sacrifice, that, according to Western Romantics, was connected with creating an individualist “I”. Norwid interprets the meaning of sacrifice in a different way – namely, as a phenomenon showing the fullness of humanity and acceptance of the imperfection of the human condition.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.