999 resultados para Greco-Roman literature reception
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La littrature qubcoise du XIXe sicle souffre de lourds prjugs que la critique contemporaine semble difficilement dpasser. Il est principalement reproch aux auteurs dcrire de mauvais romans, privilgiant le fond au dtriment de la forme. Pourtant, la lecture des uvres publies durant cette priode indique clairement que certains crivains font un usage massif de rfrences la culture classique. Ce recours intertextuel systmatique leur permet dinscrire le littraire dans leurs uvres tout en les rattachant aux genres pique et bucolique. Or, lintertextualit grco latine intervient prcisment dans une priode agite par des querelles sur lenseignement des uvres classiques dans les collges. Au cur de cette polmique, une mouvance intellectuelle marque par les ides de Monseigneur Gaume reproche la littrature paenne de pervertir la jeunesse et prne un enseignement exclusif du latin chrtien. Lampleur du dbat dans la presse de lpoque est telle que les crivains qui ont tous t scolariss dans des collges classiques ne pouvaient en aucun cas lignorer. La prsente thse tudie ainsi le dialogue intertextuel men dans la production littraire qubcoise entre 1850 et 1870. Analysant limage et la fonction de la culture grco-latine dans les milieux littraires qubcois durant toute la querelle gaumiste, elle projette un nouvel clairage sur les textes et met en vidence le savant travail littraire effectu par leurs auteurs.
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Mmoire numris par la Division de la gestion de documents et des archives de l'Universit de Montral
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Les cultes isiaques se rpandent autour du bassin mditerranen entre le IVe s. av. et la fin du IVe s. apr. J.-C., arrivant Rome au Ier sicle av. notre re et y disparaissant conjointement aux cultes paens traditionnels avec ou peu aprs le coup port par Thodose. Leur diffusion romaine stale donc sur une grande partie de lhistoire de lEmpire dOccident, et ils vont ainsi se retrouver face lhomme dsormais considr comme primus inter pares, grce laccumulation de ses pouvoirs. Lempereur est pontifex maximus, cest--dire maitre des cultes publics et du droit religieux, et il est ainsi lagent du pouvoir qui a le potentiel religieux et lgislatif pour avoir un discours vari sur les autres traditions religieuses. Il semble donc invitable que la sphre cultuelle isiaque rencontre et interagisse avec la sphre religieuse traditionnelle romaine, et que certains empereurs interfrent, par renforcement ou au contraire par opposition, avec les cultes isiaques arrivs peu de temps avant lavnement du pouvoir imprial. Cette thse se propose non seulement dtudier la dialectique entre institu romain (la force dinertie) et instituant isiaque (la force de changements) dans la direction dune potentielle altrit incluse (soit le dialogue volutif du Nous par rapport lAutre), mais notamment par les liens publics romains et volutifs entre lempereur et les divinits isiaques. Nous effectuons cette recherche grce quatre types de sources antiques : la littrature pour le point de vue de llite littraire grco-romaine ; les inscriptions isiaques pour une dfinition surtout populaire de lidentit volutive de linstituant isiaque ; les monnaies et les oeuvres monumentales pour le point de vue public (et parfois plus personnel) imprial. Nous concentrons notre tude partir de la dynastie svrienne, qui laisse supposer que les cultes romano-orientaux profitent de la nouvelle configuration impriale avec des empereurs originaires dAfrique et dOrient, dans un phnomne d imprialisation isiaque intensifi par un engagement tant imprial que populaire. En outre, nous nuancerons les consquences sur la diffusion isiaque des troubles qui surviennent dans la deuxime moiti du IIIe sicle. Enfin, le IVe sicle, avec la christianisation de lEmpire et donc un christianisme devenant institu, ouvre sur une analyse des dbats entre les dfenseurs actifs du paganisme et les auteurs chrtiens, et de l, vers des interrogations sur lintervention de la sphre isiaque dans ce face--face.
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This thesis aims to investigate the development and functions of public libraries in Rome and the Roman world. After a preface with maps of libraries in Rome, Section I discusses the precursors for public library provision in the private book collections of Republican Rome, and their transfer into the public domain with the first public libraries of Asinius Pollio and Augustus. Section II contains three 'case studies' of public libraries' different roles. The Augustan library programme is used in Ch.II.l to examine the role of imperial public libraries in literary life and the connections between Rome's libraries and those of Alexandria. Chapter II.2 concentrates on the libraries of Trajan's Forum to explore the intersection of imperial public libraries and monumental public architecture. This chapter responds to an important recent article by arguing for the continued identification of the Forum's libraries with twin brick buildings at its northern end, and suggests a series of correspondences between these libraries and its other monumental components. The conclusions of this chapter are important when considering the public libraries of the wider empire, several of which seem to have been inspired by the Trajanic libraries. Chapter II.3 considers imperial public libraries and leisure by looking at the evidence for libraries within bath-house complexes, concluding that their presence there is consistent with the archaeological and epigraphic evidence and fits in well with what we know of the intellectual and cultural life of these structures. Section III examines various aspects of the practical function of Roman public libraries: their contents (books and archives), division into Latin and Greek sections, provisions for shelving and cataloguing, staff, usership, architectural form, decoration, and housing of works of art. The picture that emerges is of carefully designed and functional buildings intended to sustain public, monumental, and practical functions. Section IV uses a variety of texts to examine the way in which libraries were viewed and used. Ch. IV. 1 discusses the evidence for use of libraries by scholars and authors such as Gellius, Galen, Josephus, and Apuleius. Ch. IV.2 examines parallels between library collections and compendious encyclopaedic elements within Roman literature and considers how library collections came to be canon-forming institutions and vehicles for the expression of imperial approval or disapproval towards authors. The channels through which this imperial influence flowed are investigated in Ch. IV.3, which looks at the directors and staff of the public libraries of Rome. The final section (V) of the thesis concerns public libraries outside the city of Rome. Provincial libraries provide a useful case study in 'Romanisation': they reveal a range of influences and are shown to embody local, personal, and metropolitan imperial identities. There follows a brief conclusion, and a bibliography. There are also five appendices of numismatic and epigraphic material discussed in the text. This material has not been adequately or completely gathered elsewhere and is intended to assist the reader; where appropriate it includes illustrations, transcriptions, and translations.
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Conselho Nacional de Desenvolvimento Cientfico e Tecnolgico (CNPq)
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In Metamorphoses, the Roman poet Ovid tells the tale of the transformation of Jupiter into a bull to seduce the Phoenician princess Europa. During Renaissance, as is well known, Western civilization fostered an intense renewal of its values under the clear influence of Greco-Roman culture. Ovid, whose fame had not ceased throughout the Middle Ages, became then even better known, and especially his poem Metamorphoses turned into a remarkable source of inspiration not only to literature but also to fine arts and their new humanistic conception. Thus, the episode of the abduction of Europa received a dramatic pictorial expression in the broad brush strokes of the Venetian master Titian Vecellio, who interpreted several classical myths in his canvases at the height of his creative maturity. There are many and obvious relationships in the verses of the ancient Latin poet and the picture of the Italian Renaissancist. In Metamorphoses, the mythical account is described in so many details and set in such an expressive poetic that Titian could take Ovids narrative as a model for painting The Rape of Europa, doing a true exercise in intersemiotic translation by interpreting verbal signs through pictorial signs.
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History and Identity in the Late Antique Near East gathers together the work of distinguished historians and early career scholars with a broad range of expertise to investigate the significance of newly emerged, or recently resurrected, ethnic identities on the borders of the eastern Mediterranean world. It focuses on the "long late antiquity" from the eve of the Arab conquest of the Roman East to the formation of the Abbasid caliphate. The first half of the book offers papers on the Christian Orient on the cusp of the Islamic invasions. These papers discuss how Christians negotiated the end of Roman power, whether in the selective use of the patristic past to create confessional divisions or the emphasis of the shared philosophical legacy of the Greco-Roman world. The second half of the book considers Muslim attempts to negotiate the pasts of the conquered lands of the Near East, where the Christian histories of Hira or Egypt were used to create distinctive regional identities for Arab settlers. Like the first half, this section investigates the redeployment of a shared history, this time the historical imagination of the Qu'ran and the era of the first caliphs. All the papers in the volume bring together studies of the invention of the past across traditional divides between disciplines, placing the re-assessment of the past as a central feature of the long late antiquity. As a whole, History and Identity in the Late Antique Near East represents a distinctive contribution to recent writing on late antiquity, due to its cultural breadth, its interdisciplinary focus, and its novel definition of late antiquity itself.
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Leopoldo Alas, 'Clarn', acude con frecuencia a los clsicos grecolatinos, no pocas veces con intencin irnica o crtica, demostrando la ignorancia o mal uso de la tradicin grecorromana en su poca. Examino algunos aspectos de esa tradicin en La Regenta (1884-5), distribuyendo los materiales en varios apartados: observaciones sobre el conocimiento o la ignorancia de las lenguas griega o latina; alusiones a autores u obras de la literatura griega; referencias directas a autores u obras de la literatura latina; personajes histricos griegos o romanos; notas de cultura grecorromana; apunte sobre el lxico de origen griego o latino.
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Leopoldo Alas, 'Clarn', acude con frecuencia a los clsicos grecolatinos, no pocas veces con intencin irnica o crtica, demostrando la ignorancia o mal uso de la tradicin grecorromana en su poca. Examino algunos aspectos de esa tradicin en La Regenta (1884-5), distribuyendo los materiales en varios apartados: observaciones sobre el conocimiento o la ignorancia de las lenguas griega o latina; alusiones a autores u obras de la literatura griega; referencias directas a autores u obras de la literatura latina; personajes histricos griegos o romanos; notas de cultura grecorromana; apunte sobre el lxico de origen griego o latino.
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Leopoldo Alas, 'Clarn', acude con frecuencia a los clsicos grecolatinos, no pocas veces con intencin irnica o crtica, demostrando la ignorancia o mal uso de la tradicin grecorromana en su poca. Examino algunos aspectos de esa tradicin en La Regenta (1884-5), distribuyendo los materiales en varios apartados: observaciones sobre el conocimiento o la ignorancia de las lenguas griega o latina; alusiones a autores u obras de la literatura griega; referencias directas a autores u obras de la literatura latina; personajes histricos griegos o romanos; notas de cultura grecorromana; apunte sobre el lxico de origen griego o latino.
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H no Evangelho de Mateus material suficiente para se chegar ao discipulado de iguais porque seu contedo reflete uma prtica igualitria de Jesus em relao s mulheres. Nesta tese tal prtica pode ser verificada atravs da investigao de duas percopes nas quais Jesus advoga a causa das mulheres discutindo o direito masculino do divrcio e o adultrio: 19,1-12 e 5,27-32. No debate sobre a justa causa para se despedir a mulher, Jesus declara que a volta criao original no mais concede tal prerrogativa aos homens. Essa discusso ocorre em terreno legal e isso se evidencia pelo termo aitia, cujo significado demonstra que na demanda do divrcio a lei concede ao homem o benefcio de encontrar um motivo para acusao. Jesus, por sua vez, declara que pela sua lei todo motivo e acusao contra a mulher se transforma em motivo e acusao contra o prprio homem diante de Deus. O silncio dos fariseus comprova que os argumentos de Jesus so irrefutveis, mas o protesto dos seus discpulos revela que no lhes agrada a igualdade social entre os sexos. A resposta final e definitiva de Jesus encontra-se em Mt 19,10 onde pelo uso da metfora eunuco ele encerra o debate dizendo que somente podem aceitar a sua causa os que abraarem a causa do Reino dos Cus. Os temas divrcio e adultrio permitem estender a discusso para o matrimnio que a relao social e legal que fundamenta tais prticas, e buscar na Antigidade as leis e costumes que regiam a vida sexual das mulheres naquele tempo, considerando os ambientes mais relevantes em relao ao mundo bblico: o mundo greco-romano e o oriente prximo no perodo entre os sculos IV a.C. e IV d.C. para que, atravs da pesquisa sobre matrimnio, divrcio, adultrio, dote, repdio e outras sanes relativas vida sexual das mulheres, se possa chegar aos mecanismos culturais da educao capazes de levar as mulheres cumplicidade ou resistncia aos seus papis sociais. Essa pesquisa se encerra com uma apreciao da histria da renncia sexual nos contextos judaico e cristo para projetar o ambiente e o horizonte scio-religioso que foram palcos da recepo e transmisso de Mt 5,27-32 e Mt 19,1-12, de modo a demonstrar que os argumentos misginos que se tornaram inerentes interpretao desses textos so o resultado de uma mentalidade sexista que no corresponde crtica literria do evangelho.(AU)
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H no Evangelho de Mateus material suficiente para se chegar ao discipulado de iguais porque seu contedo reflete uma prtica igualitria de Jesus em relao s mulheres. Nesta tese tal prtica pode ser verificada atravs da investigao de duas percopes nas quais Jesus advoga a causa das mulheres discutindo o direito masculino do divrcio e o adultrio: 19,1-12 e 5,27-32. No debate sobre a justa causa para se despedir a mulher, Jesus declara que a volta criao original no mais concede tal prerrogativa aos homens. Essa discusso ocorre em terreno legal e isso se evidencia pelo termo aitia, cujo significado demonstra que na demanda do divrcio a lei concede ao homem o benefcio de encontrar um motivo para acusao. Jesus, por sua vez, declara que pela sua lei todo motivo e acusao contra a mulher se transforma em motivo e acusao contra o prprio homem diante de Deus. O silncio dos fariseus comprova que os argumentos de Jesus so irrefutveis, mas o protesto dos seus discpulos revela que no lhes agrada a igualdade social entre os sexos. A resposta final e definitiva de Jesus encontra-se em Mt 19,10 onde pelo uso da metfora eunuco ele encerra o debate dizendo que somente podem aceitar a sua causa os que abraarem a causa do Reino dos Cus. Os temas divrcio e adultrio permitem estender a discusso para o matrimnio que a relao social e legal que fundamenta tais prticas, e buscar na Antigidade as leis e costumes que regiam a vida sexual das mulheres naquele tempo, considerando os ambientes mais relevantes em relao ao mundo bblico: o mundo greco-romano e o oriente prximo no perodo entre os sculos IV a.C. e IV d.C. para que, atravs da pesquisa sobre matrimnio, divrcio, adultrio, dote, repdio e outras sanes relativas vida sexual das mulheres, se possa chegar aos mecanismos culturais da educao capazes de levar as mulheres cumplicidade ou resistncia aos seus papis sociais. Essa pesquisa se encerra com uma apreciao da histria da renncia sexual nos contextos judaico e cristo para projetar o ambiente e o horizonte scio-religioso que foram palcos da recepo e transmisso de Mt 5,27-32 e Mt 19,1-12, de modo a demonstrar que os argumentos misginos que se tornaram inerentes interpretao desses textos so o resultado de uma mentalidade sexista que no corresponde crtica literria do evangelho.(AU)
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"New and revised edition [first] published October, 1911."
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Mode of access: Internet.
