Schole. Философское антиковедение и классическая традиция @classics-nsu-schole
Статьи журнала - Schole. Философское антиковедение и классическая традиция
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Geometric patterns of the Konya Sultanate
Статья научная
Very few monuments have survived from the first two (11th–12th) centuries of the art of Islamic geometric ornamentation. The reason for this is the relative fragility of the used materials, and invasions and wars with their destruction. Compared to the previous era, the numerous surviving stone buildings of the 13th century in the Konya Sultanate provide a wealth of material for the study and classification of geometric ornamental patterns, dating back to previous centuries and invented by geometers and architects of that time.
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Geometric patterns of the palace of termez rulers
Статья научная
Archaeological expedition of Moscow Museum of Oriental Cultures, which worked in the 1930s at the site of Old Termez, excavated the ruins of a building identified as the Palace of Termez rulers. The interior of this building was decorated with stucco slabs contained various geometric patterns, together giving a rich collection of geometric design of the pre-Mongol era. This article classifies and analyzes the entire set of these patterns, numbering about three dozen. They are compared with geometric patterns of the same era on other architectural monuments of Khorasan.
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Статья научная
A small glass intaglio with the impressed portrait of Silenus was found in Galilee some years ago. By its technical and stylistic characteristics, it dates back to the Persian–Early Hellenistic period. Based on the general historical, cultural, and economic conditions of the period, it is supposed to have originated from one of the Greek islands, where the cult of Silenus emerged at that time and was imported to the Land of Israel. Amazingly, in the collection of E. Borowski, the exact glass duplicate of the gem with Silenus was encountered in the course of research (currently located in the Bible Land Museum). Such coincidences very rarely occur in research on small ancient objects. The discovery of this Pagan gem in Galilee sheds light on the spread of the Dionysiac cults and the development of the religious and economic links between the Land of Israel and the Classical Greek world.
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Harmony, order, and unity in Plato’s Laws
Статья научная
In Book X of Plato’s Laws , the motions of the body are contrasted with the changes of the soul. The latter are categorically different from the former. The soul is oriented in time while the body is oriented in space. Despite their differences, soul and body work in unison. When the senses are informed by λόγος, order is perceived and enacted. The coordination of soul and body is most evident in music and dance. A choral dance is a composition in which body and soul and their analogues, space and time, are unified. A city is an analogous composition. The relation between body and soul parallels the relation between a city on the one hand, and its laws, beliefs, and customs on the other. For these reasons, the highest order of a city is its religious order. The religious life of a city integrates time and space as well as soul and body. Religion serves as a binding power that harmonizes the city and its people.
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Статья научная
The paper has as its goal the investigation of the meaning of logos in DK frs. 1, 2, 31b, 39, 45, 50, 87, 108, and 115, with particular emphasis on frs. 1, 2 and 50. It is argued that the focal meaning of the term is ‘account’ or ‘statement’, and that the statement in question, of particular importance in frs 1, 2 and 50, it the account/statement forever being uttered by ‘that which is wise’, ( to sophon ), Heraclitus’ divine principle. Plato picks up the idea, with his notion of a World Soul which is similarly forever in a state of utterance (‘ legei ’, Tim. 37ab) which is a piece of self-description, and it is suggested that a modern version of the notion of the universe being in an everlasting state of such self-description is our ability to learn what it has to say by investigating the ‘language’ of radio waves and the like, which are forever being emitted by all moving systems composing the real, and thereby forever offering us a piece of the real’s self-description of itself.
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History and Fantasy on Acholius, the Biographer
Статья научная
Among the bogus authors cited in the Historia Augusta, there are some who turn out to be masks for real authors, as part of the picaresque aspect of the work. However, the vast majority are simply disregarded as the product of the biographer’s invention. One of them is Acholius, an author cited on four occasions. We believe that there are reasons to include him in the first group.
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Статья научная
This paper offers a detailed analysis of Damascius' discourse on Orphic theology in Chapter 123 of On First Principles, focusing on how Damascius correlates the first principles of Rhapsodic and Hieronyman theogonies to his own Neoplatonic first principles. Through detailed textual analysis, it presents a schematic alignment of Damascian principles with Orphic theology.
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How Souls Communicate in Hades (Proclus, In Rep. II.163.18-168.26)
Статья научная
In the Myth of Er in the Republic Plato describes various aspects of the soul’s afterlife. At 614e3-615a4 he writes that souls who have gathered on the plain of judgment are then divided into those who lived morally good lives and so rise into a place of reward and those who have not who descend into the realm of punishment. On the souls’ return to the plain after their time above or below, they greet one another and tell each other of their experiences. Some 700 years later, Proclus in his commentary on the Republic tries to answer some issues that this short passage must have raised for some philosophers in antiquity. The problem is simple enough: how can souls who do not have bodies or organs of sense communicate in this way? Proclus lays out his response in several stages. He agrees, of course, that souls in the underworld do not have corporeal bodies. However, they do have ethereal vehicles, and these vehicles, he says, are more closely adapted to the souls and therefore less likely to introduce errors in the souls. Thus, the seeing and hearing in Hades is actually clearer and more directly known than those that occur when we are imprisoned in our bodies. These vehicles retain the images received when we were embodied, and thus we can recognize other souls and communicate with them. As for hearing and speaking, the vehicles are actually better at these tasks than the organs in our bodies. How Proclus reaches these conclusions is not immediately clear from the Republic commentary, but with the aid of other works, especially the Timaeus commentary, we will be able to see how Proclus attempts to make the case for disembodied souls speaking and hearing in the underworld.
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Hybris как инверсия «объекта» и «метода» в «Пире» Платона
Статья научная
Задача работы - показать, что одним из лейтмотивов «Пира» является семантика гюбриса как «инверсии», которая относится к теме взаимодействия противоположностей, обыгрываемой на протяжении всего диалога на уровне лексики, поведения персонажей, собственно философского содержания и самой композиции диалога. Как инструмент анализа этих уровней текста используются ключевые метафоры инверсии и гюбриса в «Пире» - андрогины из речи Аристофана и силены из речи Алкивиада. Делается вывод, что в целом «Пир» можно назвать апологией философского гюбриса как инверсии «объекта» и «метода» в форме своеобразной «сатировой драмы».
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Iamblichus path to the ineffable
Статья научная
Iamblichus of Chalcis postulated theurgy on metaphysical grounds as the only means of communion with the supreme principle of everything that exists. Iamblichus sets this principle as a completely transcendent reality, unattainable by reason, and, at the same time, differs from Plotinus, who postulated absolute withdrawal from everything and conceived union with the One as an escape in solitude to the solitary. Iamblichus conceives matter as an instrument for the souls ascent to that principle and explicitly proposes a mysticism of solidarity with the cosmos and with other souls.
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Iconography of Plato in antiquity and in medieval orthodox painting
Статья научная
The article is devoted to the topic of visualization, which is relevant for the modern world in general and scientific knowledge in particular, investigated through the image of Plato in Antiquity and in medieval Orthodox painting. Using the example of Plato’s iconography as a visual message, the authors want to show the great potential for the development of the visual history of philosophy, anthropology and culture in general, as well as the new visually oriented semiotics and semantics of the image. This approach reveals expressively and meaningfully its relevance for the study of Plato’s image, together with other ancient philosophers’ images, in Orthodox medieval churches in Greece, Serbia, Romania, Bulgaria and, of course, ancient Russia in the 15th-17th cc, allowing to see the great ancient Greek philosopher from a new perspective.
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Identity, regional ethnicity and nationality in Carthaginian discourse
Статья научная
This paper explores the sociopolitical and state dynamics of the Carthaginian statehood, early manifestations of nationhood and nationalism and also unpacks issues such as the identity and regional ethnicity in Carthaginian discourse. This study argues there were indeed ancient nations and that Carthage represents one of the best examples. Carthaginian citizens and allies exhibited their national affiliation in a variety of ways, most notably via a willingness to fight for the Carthaginian national collective in the face of extreme duress during the Punic Wars.
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Статья научная
A Persian-Early Hellenistic glass intaglio with the portrait of Silenus was found in Galilee some years ago. Except for the testimony of the spread of Dionysiac cults in the Syro-Palaestinian region during such an early period, the occasional finding would not bear so much meaning if not for the unique iconographical features of the Silenus’s portrait. When turned upside down, the face of the apathetic, passionless Silenus transforms into the portrait of the evil face, supposedly of a Cyclop Polythemus or satyr's mask (two interchangeable faces). The composition of the “inverted faces” might be considered one of the types of more developed synthetic compositions comprised of several faces or creatures and usually applied on the gems (known as janiform or grylloi/baskania). Many remote parallels were mentioned in these rows of examples. The “inverted faces” (bes or pazuzu) are rarer, but they were still applied to some Persian and Hellenistic coins and gems, which were often interconnected iconographically. Most notable is the Roman red glass gem in the British Museum collection, which is decorated with two “inverted faces”: it is incredibly close by its iconography to the gem under consideration. In addition, a unique Roman ceramic beaker from the Budapest History Museum and the Roman glass flask from the Eretz Israel Museum in Tel Aviv adorned with interchangeable faces were mentioned and interpreted. In my opinion, the composition with “inverted/summary faces” is highly underestimated in the history of Classical art and might be detected in a broader range of samples if only it was taken into consideration (usually, the reversibility of the faces remains unnoticed).
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Intimations of Socratic Philosophy. Exploring the Apocryphal Dialogue: On Justice
Статья научная
This essay providers an analysis of the apocryphal “Platonic” dialogue On Justice and develops a unique notion of Socratic philosophy that is present within this ancient example of Sokratikoi Logoi but requires elucidation. It unfolds in three main sections focused on: (1) Dialectic as an example of a “speech-act,” where the use of words “commits” Socrates and his interlocutors to the task of developing an ethical soul in and through reasoned discourse; (2) Socrates’ embrace of a form of ethics termed “practical-and-contextual ethics, as related to eudaimonic ethics, which reveals that unlike “action-based” ethics, Socratic ethics is concerned with ethical behavior within specific and unique contexts and situations, indeed, in great part, the many situations within Socrates finds himself actually guide and direct his ethical behavior - the deliberation concerning the virtuous choices made at the appropriate or right time; and (3) The question concerning how ignorance is related to the ethical choices made in praxis, and it is argued that following Socrates, ethical decisions are indeed possible despite lacking a full and complete knowledge of virtue or the virtues such as courage, temperance, piety, wisdom, or as related to the apocryphal dialogue, “justice.” Ultimately, the analysis seeks to offer the reader an intimation of what an authentic notion of Socratic philosophy might look like despite the Platonic inauthenticity of the source material.
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Is it possible to see darkness? Goethe and Aristotle on the role of light and darkness in vision
Статья научная
J.W. Goethe in his Farbenlehre deduced all physical colors from a simple primordial phenomenon that takes place every time light and darkness act through a semi-transparent colorless medium either on our eyes or on the opposite surfaces. This basic rule of Goethe’s color theory was criticized by his contemporary physicists, who argued that darkness could not play an active role in the origin of colors because of being a mere absence of light. The paper demonstrates that this criticism became possible only if one shares the Newtonian view on the nature of light and darkness. Goethe however held a more traditional point of view, which he traced back to Antiquity and Aristotle. In contrast to Newton and his followers, previous scientists considered light not as an immediate cause of colors but as an actually transparent medium that conveyed colors from the visible objects to the organ of sight. For vision to take place, the color must first affect the light, which in its turn, must affect the faculty of vision. Though it is difficult to say what kind of change the light undergoes when some colored object is seen through it, most Aristotle commentators agree that this change must be real and not mere relational. In Aristotle’s physics, however, things that are capable of acting on and being affected by one another are either contraries or consist of contraries. Therefore, to be visible the color must be either dark or to contain darkness. Thus, assuming that Goethe shared the Aristotelian concept of light, we have to conclude that he was not mistaken saying that darkness "acts” upon our eyes or “is seen through” the illuminated semi-transparent medium.
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Is lion-headed man orphic Chronos?
Статья научная
This paper discusses the identification of god figure depicted as a man with a lion's head, which has been associated with Aion and equated with Orphic god Chronos. The author challenges the equation of Aion with Orphic Chronos, drawing on evidence from Proclus and Damascius, who both distinguish Aion as a separate entity from Chronos. Additionally, the author presents an attempt to illustrate the Orphic god Chronos based on Damascius' description.
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Iunia Rustica: teaching religious practices as a Roman priestess of Cartima
Статья научная
This article explores the role of Iunia Rustica, a Roman priestess from Cartima, in transmitting and teaching religious practices to her local community. As a Roman priestess, Rustica held a position of spiritual authority, extending beyond ritual performance to include the education of community members in religious norms, moral values and ceremonial traditions. Drawing on epigraphic evidence, archaeological findings and historical sources, the study examines the ways in which her role contributed to the continuity of Roman religious and cultural practices in provincial towns. Particular attention is given to the pedagogical dimension of her priesthood, demonstrating that rituals served as structured opportunities for learning and social cohesion, as well as acts of devotion. The article argues that an understanding of Rustica's activities provides valuable insight into the intersection of religion and education in the Roman Empire, demonstrating that priestesses could act as educators, mediators of knowledge and moral guides. By situating Iunia Rustica within the broader framework of Roman provincial religious life, the study emphasizes the significance of female religious authority in shaping local traditions and transmitting cultural knowledge across generations. Ultimately, it sheds light on how ritualized teaching practices reinforced communal identity while preserving the religious heritage of Cartima.
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Julian’s Apostates: conversion to paganism in the middle of the fourth century
Статья научная
The article delves into the issue of apostasy among the citizens of the Roman Empire during the brief reign of Julian. It provides an overview of the tactics employed by the emperor to convert his Christian subjects to paganism and evaluates their success across different strata of late Roman society, including the bureaucracy, military, Christian clergy, intellectual elite, and common people. It is concluded that Julian’s efforts at returning the Roman Empire to paganism were far more successful than it has traditionally been thought.
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