Hasil untuk "Greek language and literature. Latin language and literature"

TARASOV Aleksandr Alekseyevich

The Roman and Greek roots of jurisprudence, philosophy, sociology, and many other branches of scientific knowledge make it natural for modern researchers to turn to ancient terms and stable expressions and use them in their own scientific texts and public speeches. This fact actualizes the problem of the accuracy of translation and interpretation of terms and phraseological units, comparing their historical and modern meanings, which is directly related to the literary quality of modern authorial opinions. Purpose: based on specific examples of the use of ancient terms and phraseological units in scientific literature, we propose for public discussion the issue of the correctness and utility of this usage. Methods: the historical method is used to describe and analyze natural historical transformations in legal vocabulary and phraseology; the specific legal method allows to assess the meaning of various legal terms and proverbs in specific national legal systems; the method of comparative law makes it possible to evaluate the functioning of similar phenomena of legal reality in different states; the method of structuralsystemic analysis and synthesis is used to evaluate the meaning of individual terms of Latin and Greek origin in the system of law and legal science. Result: the article concludes that the incorrect use and spelling of foreign-language terms and phraseological units not only does not contribute to a better theoretical content of modern scientific research, but can also play the exact opposite role in them.

Adriana Grzelak-Krzymianowska, Sylwia Krukowska

W 2025 roku świętujemy 20-lecie konferencji łacińskiej Concilium Latinum Lodziense, organizowanej corocznie od 2004 roku na Uniwersytecie Łódzkim przez Katedrę Filologii Klasycznej UŁ, Polskie Towarzystwo Filologiczne oraz Centrum Języków Obcych UŁ. W tym artykule ukazana jest krótka historia konferencji wraz z tematyką poszczególnych edycji. Celem pracy jest nie tylko przybliżenie wydarzenia, ale przede wszystkim promocja żywej łaciny i zachęcenie do udziału w kolejnych edycjach Concilium latynistów z Polski, jak i z zagranicy.

Luciana Gallegos

El objetivo del artículo consiste en analizar la cólera que experimenta Eurídice contra la protagonista por la muerte de su hijo en Hipsípila. La involuntariedad del fallecimiento, aspecto determinante en el análisis aristotélico de ὀργή en Retórica, es juzgada por la monarca en el segundo episodio tras escuchar el testimonio de Anfiarao en favor de Hipsípila. En consonancia con lo esbozado por Aristóteles, Eurídice depone su cólera al verificar la naturaleza accidental del deceso.

Santangelo, Federico

Recensione di Baldo, G.; Beltramini, L. (a cura di) (2019). ‘A primordio urbis’. Un itinerario per gli studi liviani. Turnhout: Brepols, 572 pp. GIF Bibliotheca 19 e Baldo, G.; Beltramini, L. (a cura di) (2021). ‘Livius noster’. Tito Livio e la sua eredità. Turnhout: Brepols, 901 pp. GIF Bibliotheca 26.

Marta Alesso

Jens Fischer

Fernando Pérez Lambás

El compuesto κένανδρος, atestiguado en S. OC. 917, es comúnmente traducido e interpretado como “vacío de hombres” o “despoblado”. El comentario del pasaje y su comparación con otros textos griegos nos puede inducir a considerar que su sentido deriva del contexto en que aparece y de la idea cultural que expresa. El compuesto, inserto en un momento de reflexión política, se encuentra vinculado al concepto de πόλις, una comunidad cuya naturaleza está justificada por los ciudadanos que habitan en ella.

Ruggero D'ANGERİO

The etymology desīderāre and consīderāre has been a controversial subject. The presence of the word sīdus (star/constellation) and the roman rituals related to the observation of the stars have influenced numerous dictionary compilers who propend for an explanation tackling stars observation and magic. Researchers have focused on the examination of the word sīdus and have found conflictive results, linking the meaning and etymology of these words to the sectorial languages of astrology, hunting, or fishing. Considering that this etymology supposedly incorporates astronomy, intended as science or practical knowledge, this article aims to offer a different explanation for desīderāre and consīderāre . In ancient times the observation of the sky was pivotal for various activities because the stars were providing humans with accurate indications of time. These indicators were composed of different constellations. While sīdus refers to a constellation or group of stars, a single star is named stella in Latin. Besides, agriculture was an indispensable and time-based activity, which was impossible to do without the help of the sky although it was fundamental for the survival of communities. This interdependence was present in both Greek and Latin literature, as the star-based calendars are a common trait found in many ancient civilizations. Against this background, this article argues that desīderāre and consīderāre pertain to the agricultural language and it incorporates both values of expectation and pondering that are related to the anxiety for the new vital cycles and the planning of agricultural works. The first origin of the art of tracing limits, as stated by Varro, comes from the Etruscan Disciplina , where the aruspexes divide the earth into two parts…and [in two other parts] with another line from the north along the meridian. From these foundations, our predecessors took the art of measuring the lands. First, two streets will be traced: one from the east, which will be called decumanus , the other on the meridian from the north, which will be called cardus . For limites are established on a principle not non associated with cosmology.

Rosalia Marino

D.

Adrienne Williams Boyarin, I. Higgins, Dorothy Kim et al.

Antonio Orlando Dourado Lopes

In this paper, I propose a general interpretation of images showing the physical exhaustion and apotheosis of Heracles that were produced during the Classical period. These images appear on or take the form of coins, jewels, vase paintings, and sculptures. Building on the major scholarly work on the subject since the late 19th century, I suggest that the iconography of Heracles shows the influence of new religious and philosophical conceptions of his myth, in particular relating to Pythagoreanism, Orphism, and mystery cults, as well as the intellectual climate of 5th century Athens. Rather than appearing as an example of infinite toil and excess in the manner of earlier literary and iconographic representations, Heracles is presented in the Classical period as a model of virtue and self-restraint and a symbol of the triumph of merit over adversity and divine persecution.

Bo Karen Lee, Anne Larsen

Anna Maria van Schurman (b. 1607–d. 1678) was regarded throughout the 17th century as the most learned woman not only of the Netherlands but also of Europe. She was “the Star of Utrecht,” “the Tenth Muse,” “a miracle of her sex.” As the first woman to attend non-officially a university, she was also the first to advocate, boldly, that women should be admitted into universities. A brilliant linguist, she mastered at least fourteen languages and was the first Dutch woman to seek publication of her correspondence. Her letters in several languages to the intellectual men and women of her time reveal the breadth of her interests in theology, philosophy, medicine, education, literature, painting, sculpture, embroidery, and instrumental music. Van Schurman advocated higher studies for women in a Latin scholastic disputation and in two Latin letters to her mentor, the French Calvinist theologian André Rivet (b. 1572–d. 1651). Her letters, with Rivet’s reply, were first published in 1638 in Paris in an unauthorized version, and again, with her treatise and exchanges with other scholars, in Leiden in 1641. In 1646, the French literary historian and poet Guillaume Colletet (b. 1598–d. 1659) translated these letters into French, publishing them in Paris under the title Question célèbre: S’il est necessaire, ou non, que les Filles soient sçavantes (A famous question: Whether it is necessary or not for girls to be learned). Van Schurman’s treatise on women’s learning was translated into English in 1659 by the educator Clement Barksdale (b. 1609–d. 1687), as The Learned Maid or, Whether a Maid May Be a Scholar? In 1639 she also completed a treatise, De Vitae Termino (On the temporal limits of life), on the roles that God and physicians play at the end of human life. Her most famous work—Opuscula Hebræa, Græca, Latina, Gallica: Prosaica & Metrica (Minor works in Hebrew, Greek, Latin, and French: In prose and verse)—appeared in 1648 at the height of her fame. In 1666, van Schurman met Jean de Labadie (b. 1610–d. 1674), the founder of the Labadist community, and her life was radically reoriented. She devoted herself to a new form of piety, one shaped by Catholic mysticism in addition to her Calvinist background. She continued her writing, however, arguing in her mature treatise of 1673, Eukleria seu Meliores Partis Electio (Eukleria or choosing the better part, referring to Mary’s choice, Luke 10:41–42) that her former ways of knowing God had left her spiritually bankrupt. Her previous theological teachers disowned her for her choices, but she writes of “joy unspeakable” in her new community. The Eukleria is a fine display of her erudition, marshaled to demonstrate the very limitations of learnedness, in favor of a life more singularly dedicated to God.

Martin Dinter

Review of Anastasia Bakogianni, Valerie M. Hope (eds.), War as Spectacle: Ancient and Modern Perspectives on the Display of Armed Conflict.

Zbigniew Danek

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Daniel F. Stramara

Andrew S. Keener

Jole Vernacchia

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James Roy

Arkadia had no direct access to the sea, except at Phigalia to a limited extent and, for a time, in Triphylia. Arkadia’s landlocked position was commented on in antiquity, from Homer’s Catalogue of Ships onwards. Yet Arkadia appears to have been linked to sea-borne trade, both imports and exports. In addition Arkadians certainly travelled by sea, including men who left Arkadia to serve as mercenaries. Even more striking, however, is the ready contact that Arkadians had with the sea in myth. This is attested both in purely local myths attached to communities within Arkadia and in more widely known myths that linked Arkadia to influential areas outside Greece. Three examples of the latter are examined: the myth of Telephos, taken up and promoted by the Attalids of Pergamon; the myth of sons of Lykaon, notably Oinotros and Peuketios, who gave their names to areas of Italy; and the myth of Evander, who founded the first settlement on the Palatine and was used by Roman writers to establish links between Arkadia and Rome. All three examples involved travel overseas from Arkadia, and in some versions such travel involved the movement of Arkadian fleets.