Статьи. Рубрика в журнале - Schole. Философское антиковедение и классическая традиция
Ars vitae in iamblichus and in the stoic Seneca
Статья научная
Seneca expounds a theory of therapy and teaching with the ultimate goal of self knowledge and wisdom. Some of his techniques are based on Pythagorean principles or derive ideas from them, among them the focused and constant ascesis of self control. Iamblichus in De Vita Pythagorica exhibits great interest on the fact that mans inherent abilities along with the aid of proper education suffice for his attainment of wisdom. For both thinkers, knowledge through practice is considered to be one of the major philosophical demands in the perspective of an ars vitae. The human being has to canalize himself into the modeling of a new way of living, an art of living which will contribute decisively to the fulfillment of his teleology, to his perpetual eudaimonia (bene vivere). The admittance of individual differences in peoples ability to reform themselves only signifies the more intense effort of the teacher towards a purification of their intellect and greater engagement of the individuals volition but not their inability for correction.
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Beauty, love and art: the legacy of ancient Greece
Статья научная
There is a deep problem with beauty. Beauty is commonly equated with sexual attractiveness. Yet there is also the beauty of art, which arouses an aesthetic response of disinterested contemplation. As Roger Scruton writes in his recent book, Beauty (2009): “In the realm of art beauty is an object of contemplation, not desire.” Are there, then, two kinds of beauty? By looking back at the classical Greek conception of beauty, we may see how it gave rise to the modern dilemma, and some possible ways of resolving it.
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Статья научная
This paper is an overview and introduction to the key elements of Damascius’ philosophy. I examine the attributes and the relationship between the Ineffable, the One, and the All as the cornerstones of his theoretical system. I then investigate the role of this system of thought for Damascius and his contemporaries as a guide to the philosophical life and its repercussions for attaining the highest principles. Is contemplation possible or are other means needed, such as theurgy and purification of the soul? Does the philosopher occupy a privileged position in this system, as in the preceding Platonic tradition or is the philosopher’s position different, by the experience of void and the inability to speak about and grasp the ‘nothingness’ of the highest principles?
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De arte metrica беды досточтимого и христианизация образования в раннем Средневековье
Статья научная
В статье показано, какие тексты христианских поэтов Беда Досточтимый использовал при написании De arte metrica , как он их цитировал и привлекал; демонстрируется, каким образом в образовательном процессе раннего Средневековья происходило вытеснение существующих норм классического стиха и их замена на христианские.
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Статья научная
Статья завершает исследование эротического ритуала предсвадебных мистерий Артемиды в античной Митилене и его отображения в поэзии Сапфо и Алкея. Девушки-невесты либо новобрачные, проходя посвящение в мистерии Артемиды, приносили в жертву Артемиде свою девственность (ср.: Sapph. Fr. 99 (a-b), Sapph. Fr. 114 Campbell; SEG XX 717, 84-97; IG XII (2) 255; Ps.-Aeschin. 10 и др.). При этом старшие девушки в ходе этого ритуала, по-видимому, выступали в образе Гермеса, фаллического божества плодородия (ср. Sapph. Fr. 141, Sapph. Fr. 150 Campbell; TAM III/1 35, A1). В пользу такой интерпретации свидетельствует сопоставительный анализ данных археологии, эпиграфики и литературной традиции.
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Delta Берроуза для древнегреческих авторов: опыт применения
Статья научная
В этой статье предпринята попытка эмпирически оценить эффективность метода измерения стилистической разницы, известного как Delta Берроуза, на материале древнегреческого корпуса. Эксперимент с корпусом из четырнадцати (и затем восьми) авторов подтвердил общую эффективность метода. Даже на небольших выборках в 1000–5000 слов решения Delta по большей части корректны, а ее ошибки связаны в основном с текстами, близкими в жанровом отношении. Именно жанровое сходство в обучающей выборке, а не количество слов или длина отрывка, оказывает наибольшее влияние на результат классификации. В спорных случаях, особенно если нет возможности использовать отрывки большей длины (10 000 слов и больше), составление шорт-листов предпочтительнее, чем назначение единственного кандидата. Подобные шорт-листы дают адекватное представление о ближайших стилистических соседях испытуемого текста, оставляя свободу исследователю в интерпретации результатов.
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![Etymology of the nickname 'Iskarit(h): the “one who saw a sign” [('I)sqar(^i)'^o/yisqar(^i)'^o] or the “one who slandered/betrayed a sign” [('I)sqar(^i)'^o/yisqar(^i)'^o]?](/file/thumb/147103397/etymology-of-the-nickname-iskarit-hthe-one-who-saw-a-sign-i-sqar-i.png "Etymology of the nickname 'Iskarit(h): the “one who saw a sign” [('I)sqar(^i)'^o/yisqar(^i)'^o] or the “one who slandered/betrayed a sign” [('I)sqar(^i)'^o/yisqar(^i)'^o]?")
Статья научная
The article derives Judas's nickname 'Iskariṓt(h) from the Hebrew/Aramaic verb sāqar/seqar, and the noun 'ōṯ/'ôṯ (widely used in Biblical Hebrew and attested in the Talmud [=Aramaic 't/'t']), and interprets it as the “one who saw/gaze upon a sign” (cf., e.g., John 2:23, 4:48, 6:2,14,30 mentioning those who «saw signs» and came to be Jesus's followers; the verbs theōréō and ‘oráō used in these passages correlate with the verb sāqar/seqar, “to look (at), gaze, see”, and the noun sēmeîon (pl. sēmeîa) correlates with the term 'ōṯ/'ôṯ, “sign”). The ex hypothesi “positive” character of Judas's nickname possibly explains the evangelists' renunciation of its interpretation. As an alternative etymology of Judas's nickname 'Iskariṓt(h), one can derive it from the Hebrew/Aramaic verb šāqar/šeqar (“to lie, deceive, slander”, sc. “to violate (a treaty, etc.)”, “to betray” [the latter meaning is attested in Samaritan Aramaic]) and the same noun 'ōṯ/'ôṯ: the “one who slandered/resp. betrayed a sign”, i.e. the one who brought false evidence against Jesus (сf.: Matt. 26:59 ff.; Mk. 14:55 ff.). In Jn. 6:70, Jesus himself defines Judas with the term diábolos; this word can be interpreted as “slanderer”, “accuser”.
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Статья научная
This paper offers a novel interpretation of the luxury golden ring with a carnelian intaglio depicting a woman's profile and an engraved Greek inscription, ΒΑCIΛICCΑ ΟΥΛΠIAΝΑ(Ζ)IA (or AΣIA E.A.), found in cist grave 14, in Mtskheta, Georgia, dated to the Roman period, the 3rd century AD. In consideration of the then contemporary political situation in the Mediterranean and Roman East, through the putting and interpreting sources into broad historical context, the author identifies the female individual as the Roman Empress Ulpia Severina. The very inclusion of royal woman within public propaganda during this period signifies her prominence within, and significance outside of, the imperial metropolis. This deliberate inclusion proved to the public that this empress was not mere figurehead but could have been a very influential person in the Empire.
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Статья научная
L'auteur de l'article tente de relier l'observation des relations économiques et commerciales développées par les Phéniciens dans la partie occidentale de la Méditerranée à une réflexion sur la situation dans laquelle se trouvaient les pays du Levant. On sait qu'à l'époque où la fondation de Carthage peut être hypothétiquement localisée, les centres phéniciens étaient sous pression politique, économique et militaire - principalement de l'Assyrie - bien que d'autres puissances, comme Damas, ne puissent être exclues. D'autre part, cependant, on sait que, par exemple, dans la science allemande l'absence d'acte fondateur de Carthage en Afrique du Nord a été soulignée, et les traces archéologiques laissées sur ce territoire semblent insuffisantes pour concilier les relations littéraires conventionnelles avec l'acte fondateur. de Carthage à la fin du IXe siècle av. L'intention de cet article est de tenter de montrer les enjeux à partir desquels il convient d'envisager la réinterprétation des événements rapportés dans le contexte de la fondation de Carthage. Cette démarche servirait à réviser les connaissances scientifiques existantes sur la chronologie de la fondation de Qarthadasht et pourrait, par conséquent, contribuer à montrer que la fondation de Carthage s'inscrit dans une période postérieure - c'est-à-dire la fin du VIIIe ou le début du VIIe. siècle avant notre ère.
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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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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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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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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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Logos и logoi у плотина: их природа и функция
Статья научная
Космос возникает не в результате деятельности творца, но согласно природе. Это возникновение не предполагает мышления или концептуализации, но является результатом действия силы, которая запечатлевает себя в материи. Ум сообщает умопостигаемые формы, которые в нем содержатся, гипостазированной Душе, в которой они превращаются в рациональные формулы (logoi). Затем Душа передает эти рациональные формулы мировой душе, которая порождает одушевленные и неодушевленные сущности, словно по указанию, полученному свыше. Однако, поскольку за порождение ответственна низшая часть мировой души, которая действует по своему разумению, возникшие в результате сущности уступают по качеству своему образцу, что объясняет несовершенство чувственно воспринимаемого космоса и наличие зла, несмотря на присутствующую в нем направляющую силу Промысла.
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Статья научная
It could be said with some precision, that in Antiquity the myth of the Argonauts and especially of Medea herself as a personage of this myth, has enjoyed popularity not only in Greece but also outside its territories. The first among the Italic tribes to be introduced to the personage of Medea no doubt were the Etruscans, who were the first to establish intensive contacts with the Greeks from Euboea founding a colony in Cumae, Italy. It is noteworthy that the first image of Medea in the World Art is seen on Etruscan ceramics. The paper gives detailed analyses of Etruscan olpe and other artefacts on which Medea early appears, providing a solid precondition for substantive conclusions. Some new versions of an interpretation expressed in relation to each of the artefacts on the basis of critical analysis of Etruscan archeological material, of classical texts and of previously undertaken modern research, are provided. Images of Medea in Etruscan art confirmed from the Orientalist era to the Hellenization period represent an original, local interpretation of Medea's image. Medea's magical art turned out to be familiar to the Etruscans, who were well known all throughout the Mediterranean for divination and being experts of magic. In contrast to the Greeks, they turned Medea into an object of cult worship, identifying her with the Etruscan sun god Cavatha.
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