dc.contributor.author

value: Ivchenkov, Viktor I.

dc.identifier.citation

value: Ivchenkov, V. I. (2019). New Models of Communication and Stylistic Priorities of Contemporary Media Discourse. Media Linguistics, 6 (1), 135–144.

dc.description.abstract

value: The article considers media discourse as a complex of intra- and extralinguistic structures reflecting a “fragment” of reality and accumulating the hierarchy of knowledge about what is going on. It demonstrates how the quality of informational reflection of a person’s activity in different spheres of our life depends on the knowledge of facts which organize being as well as create a communicative effect in a text. The article proves that according to such an approach media discourse is a communicative phenomenon which encompasses all aspects of communication starting from speech organization to plunging of a text “into a life space” which provides communication and has an objective to organize a creative cooperation, a dialogue between a journalist and a reader, a listener, a viewer and an internet user. The ways of searching for such cooperation are defined. In works of the Belarusian scientists, the linguistic nature of a media text is shown. A media text is studied in relation to social experience and “bilingual linguistic memory” of the society. The informational image of an event, fact and phenomenon is constructed on the basis of cognitive models and their projections on real situations. A journalist who produces a text as well as an addressee who comprehends this text both use ready-made formulas. A system of social organization of media speech is taken out of these formulas. Models of communication based on a text-web platform are drawn up. These models become more complex by using multimedia forms and predetermine new stylistic priorities.

dc.publisher

value: St Petersburg State University

dc.subject

value: media discourse

value: stylistic priorities

value: models of communication

value: text

value: web sphere


dc.contributor.author

value: Mareš, Petr

dc.identifier.citation

value: Mareš, P. (2019). Colloquiality in the style of contemporary Czech journalistic writing. Media Linguistics, 6 (1), 48–59.

dc.description.abstract

value: Contemporary Czech journalistic writing increasingly makes use of language means which are primarily associated with spoken, spontaneous and private communication. This trend, which is called conversalization, colloquialization, informalization, etc., is briefly characterized in the first part of the article. The authors of journalistic texts make use of colloquial (informal) language means (colloquialisms), mainly in order to lessen the distance between the actors of communication as well as to better approximate the supposed speech habits of the recipients. At the same time, such texts raise the sense of immediacy, ease, naturalness and emotional engagement. They also attract attention to their own linguistic construction. The recurrent use of colloquialisms naturally leads to a loss of their impact. Their difference to synonymous terms hitherto regarded as standard and unmarked thus diminishes. The promotion of colloquialisms may reach the point whereby these terms become neutralized and push previously neutral terms to the point of becoming peripheral (bookish or antiquated). The main part of the article describes the occurrence of two types of colloquial lexical items in contemporary Czech journalistic texts. The areas of focus are as follows: (a) Univerbized words (such as kulturák ʻcultural centreʼ; lahváč ʻbottle of beerʼ) and abbreviated words (such as kilák ʻkilometreʾ), which are shorter than the standard expressions and often more of expressive and emphatic; (b) loanwords of German origin (for example mord ʻmurderʾ).

dc.language.iso

value: en

dc.relation.ispartofseries

value: Media Linguistics;Volume 6; Issue 1

dc.subject

value: colloquiality

value: journalistic texts

value: univerbization

value: abbreviation

value: loanwords from German in Czech

dc.type

value: Article

format: Adobe PDF


dc.contributor.author

value: Annenkova, Irina V.

dc.identifier.citation

value: Annenkova, I. V. (2019). The System of Russian Contemporary Media Discourse Media Toposes as a Reflection and a Transformation of Russian Cultural Archetypes. Media Linguistics, 6 (1), 87–102.

dc.description.abstract

value: The article focuses on a discussion that the media rhetoric approach to the study of modern practices in media discourse should be included in a new paradigm of linguistic disciplines concentrated on the person speaking. The problem of formation of media topics in modern media is discussed on the basis of existing archetypical toposes of Russian culture. Interpretation and transformation of the national system of topics are one of the sides of the strategic activities of modern media, forming a new picture of the world, the media picture of the world. The example of ʻUkraineʼ as a new media topos is used to understand the processes of change in mental dominant of contemporary consciousness of Russians. Verbal play related to the sphere of this media topos demonstrates primarily targeting of such a speech behavioral dominant as aggression and is expressed in a creative invective. Such discursive practice becomes normal for Russian-speaking environment (especially on the Internet) and clearly demonstrates the most significant function of the mass media, the function of ideological argumentation. This is a universal media-discursive function which can be derived from the analysis of Russian, Ukrainian, and international media space. It is in line with the most important media discursive strategies of desacralizing and hedonizing. This phenomenon is regarded as ambiguous. Furthermore, it transforms and distorts archetypical dominants in people’s mentality. Monitoring the creative invective as an instrument of destruction of archetypical culture dominants from within is of paramount significance.

dc.publisher

value: St Petersburg State University

dc.subject

value: media topos

value: verbal play

value: naming

value: creative invective


dc.contributor.author

value: Kalckreuth von, Moritz

dc.identifier.citation

value: Kalckreuth M., von. Expansiveness, Objectivity, and Actuality in Affection: Nicolai Hartmann’s Theory of Person, its Position in his Ontology of Intellectual Being and its Relation to Phenomenology. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 211–229.

dc.description.abstract

value: The aim of this paper is to discuss Nicolai Hartmann’s conception of personhood as developed in his philosophy of spiritual being. Many contemporary accounts of personhood are systematically focused on rational phenomena as self-consciousness or practical reasoning, which are understood as ‘conditions of personhood’. Apart from having some technical problems, those accounts limit our self-understanding as persons on distinct rational properties and often fail to consider the sociocultural aspects of the personal situation. Nicolai Hartmann — although respecting the role of reason — understands personhood particularly as participation in a shared spiritual sphere called Objektiver Geist (objective spirit), which includes various intersubjective phenomena as languages, religion, moral, arts, and the sciences. Being part of this sphere seems to be more fundamental than having distinct rational properties, which requests a spiritual frame to be exerted. Further it is shown that Hartmann’s ontology of person also includes a notion of being affected by the existential weight of situations and other person’s actions — an idea often maintained by phenomenological positions. By regarding rational, intersubjective and affective aspects, Hartmann’s philosophy of person succeeds in offering a broad articulation of our self-understanding and may also be seen as providing a background to understand certain phenomena that are part of the personal situation.

dc.language.iso

value: de

dc.relation.ispartofseries

value: Horizon. Studies in Phenomenology;Volume 8; Issue 1

dc.subject

value: Nicolai Hartmann

value: personhood

value: person

value: spiritual being

value: phenomenology

value: ontology

value: body

value: affection


dc.contributor.author

value: Hähnel, Martin

dc.identifier.citation

value: Hähnel M. The Priority of Processes. Hartmann, Whitehead and Aristotle on the Phenomena of Generation and Corruption. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 123–139.

dc.description.abstract

value: The following paper presents the three most powerful approaches to the metaphysical phenomena of generation and corruption stemming from Aristotle, Alfred North Whitehead and Nicolai Hartmann. After starting with a general overview of the historical developments of philosophical concepts on the issue of generation and corruption, the article sheds light on different criticisms evaluating the classical Aristotelian account of substance. Thereafter, I refer to the work of Nicolai Hartmann whose aim is to ontologize the fundamental processes of coming-into-being and passing away while his contemporary A. N. Whitehead sets up a certain process philosophy conceptually refraining from an Aristotelian conception of substance. In my view, both approaches require an overall re-examination of Aristotelian metaphysics. In his rediscovered and attention-getting work De generatione et corruptione Aristotle gives an impressive account on how to understand substance out of the processes of coming-into-being and passing-away. Against this backdrop, I finally argue that Aristotle’s conception of becoming is closer to Whitehead’s process philosophy than to Hartmann’s positivistic ontology because in De generatione et corruptione the self-standing character of substance emerges as a subsequent moment of an encompassing processuality (described as a teleological alternation of generation and corruption). In contrast, Hartmann claims that the process itself has to be taken as a self-standing substance.

dc.publisher

value: St Petersburg State University

dc.subject

value: phenomena of generation and corruption

value: substance

value: Hartmann

value: Whitehead

value: Aristotle

value: metaphysics

value: process philosophy

dc.title

value: Article


dc.contributor.author

value: Kuznetsova, Natalia A.

dc.identifier.citation

value: Natalia A. Kuznetsova. Plut. Ti. Gracch. 16, 1: a Gracchan law on appeal? Philologia Classica 2019, 14(1), 56–67.

dc.description.abstract

value: According to Plutarch, Tiberius Gracchus announced during the election campaign of the 133 BCE, that he would pass a number of laws, and among them — the law granting the right of appeal to the people (provocatio) ἀπὸ τῶν δικαστῶν. Ti. Gracchus has died before he passed the alleged law. Besides Plutarch, his last reform programme is attested only by Cassius Dio, who mentions no law on appeal. The whole programme is very similar to the laws of Gaius Gracchus, and there is suspicion, that it consists of the laws of Gaius which were ascribed to Tiberius to depict him as a power-seeking demagogue. What could be the aims of the law on appeal and what it meant exactly? Firstly, both Gracchi could consider an appeal against the senatorial extraordinary commissions which would protect the Gracchans against political persecution. This measure seems to be more appropriate after the advocates of Tiberius Gracchus were prosecuted in senatorial courts. But Gaius Gracchus, instead of it, prohibited appointing the extraordinary courts iniussu populi. Secondly, if the aim was to gain the electors, Tiberius could promise them appeal against murder courts, though it would be pernicious for the public order. Finally, in all other cases the bill on appeal would be of no use for the Gracchans, but would make them a good target of criticism. Such a measure could well be invented by an anti-Gracchan source.

dc.language.iso

value: en

dc.relation.ispartofseries

value: Philologia Classica;Volume 14; Issue 1

dc.subject

value: provocatio ad populum

value: Gaius Gracchus

value: Tiberius Gracchus


dc.contributor.author

value: Moretti, Paola Francesca

dc.identifier.citation

value: Paola Francesca Moretti. Orality in the Gesta concilii Aquileiensis (AD 381). Philologia Classica 2019, 14(1), 107–120.

dc.description.abstract

value: In this paper, a methodological issue is considered concerning the corpus of texts bearing witness to “spoken Latin”. Within this corpus there are also some texts that have been neglected up until now, stemming from shorthand records of spoken utterances: all of them — either dialogal or monologal — share a conversational allure, that allows the singling out of both universal and historical features of spoken (late) Latin. One of these texts, the Gesta concilii Aquileiensis, is then examined: the shorthand report of a Church council summoned in AD 381, where a lively debate is recorded among bishops supporting opposite views — Catholic vs. Arian — of the divinity of Christ. The survey on the universal traits of orality surfacing in the Gesta focuses on the textual-pragmatic, the syntactic and the semantic levels. It leads to interesting results, concerning above all syntax (prominence of parataxis, and of descendent order of the phrasal constituents within the complex sentence, i.e. independent clause > dependent clause) and semantics (lack of lexical innovation; inclination for expressive words). Despite the undeniably formal — and sometimes even formulaic — character of the dialogue, I would argue that the Gesta allow us to listen as it were to the voices of a group of cultured bishops animatedly discussing subtle theological matters.

dc.publisher

value: St Petersburg State University

value: Latin language

value: spoken Latin

value: late Latin

value: Christian Latin

value: universal traits of orality

value: orality

value: Council of Aquileia (AD 381)


dc.contributor.author

value: Fischer, Joachim

dc.identifier.citation

value: Fischer J. The Notes of Hartmann’s Disputations 1920–1950: A Finding in Philosophical History. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 17–32.

dc.description.abstract

value: Every semester from 1920 to 1950, Nicolai Hartmann organized at his different universities (Marburg, Köln, Berlin, Göttingen) disputations with selected students and doctoral candidates. This series of discussions covered a variety of different topics, questions, and disciplines. All these dialogues were carefully recorded (handwritten or typewritten) by selected participants of the discussions and collected by Hartmann. These so-called “Circle-Protocols” (Cirkel-Protokolle) are an important finding in German history of philosophy because Hartmann (as well as a group of young intellectuals working under his guidance) followed a dialogical principle from the twenties (the Weimar republic) throughout the thirties and forties (the Third Reich) up to 1950 (the postwar era). He stuck to this principle when dealing with topics in epistemology, ethics, philosophy of nature, philosophy of history, social philosophy, aesthetics, metaphysics etc. This paper examines these debates. Though Hartmann’s discussions are already mentioned here and there in the memories of some participants (always remembering their importance for Hartmann himself), this collection as a whole was discovered only when German Hartmann researchers convinced the Hartmann family to entrust the unpublished papers of Hartmann to the German Literature Archive at Marbach. According to Frieda Hartmann, Hartmann’s deep interest in such discussions and the experience with such formats of knowledge stem already from his academic life when he studied philosophy and classical philology at Saint Petersburg Imperial University. It has been decided that these unique (from the viewpoint of the history of German philosophy) papers documenting those discussions would be published in an open access edition and separately as a selected book-edition in order to present Hartmann’s discussions to the scientific public. The German Research Foundation (DFG) has acknowledged the disputation-corpus as an important finding of modern intellectual history and supported the edition. This testimony of an ongoing philosophical debate seems to be a treasure in the philosophical history of the first half of 20th century. The reasons for this are four-fold: a) since the papers cover an enormous range of philosophical topics and disciplines: from epistemology to ethics, from philosophy of language to philosophy of religion, from philosophical anthropology to social philosophy; b) due to the principle of dialogue put in practice in the first half of the twentieth century; c) because they are relevant for writing the history of philosophy; there seems to be no other such document of German history of philosophy of this epoch; d) owing to the inspiring role of these discussions for Hartman’s later works (Metaphysik der Erkenntnis, Ethik, Der Aufbau der realen Welt, Probleme des geistigen Seins, Philosophie der Natur, and Ästhetik).

dc.language.iso

value: de

dc.relation.ispartofseries

value: Horizon. Studies in Phenomenology;Volume 8; Issue 1

value: Nicolai Hartmann

value: Circle protocols

value: dialogue

value: history of German philosophy

value: metaphysics of cognition

value: ontology

value: ethics

value: aesthetics

dc.type

value: Article


dc.contributor.author

value: Schiemann, Gregor

dc.identifier.citation

value: Schiemann G. Levels of the World. Limits and Extensions of Nicolai Hartmann’s and Werner Heisenberg’s Conceptions of Levels. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 103–122.

dc.description.abstract

value: The conception that the world can be represented as a system of levels of being can be traced back to the beginnings of European philosophy and has lost little of its plausibility in the meantime. One of the important modern conceptions of levels was developed by Nicolai Hartmann. It exhibits remarkable similarities and contrasts with the classification of the real developed by Werner Heisenberg in his paper Ordnung der Wirklichkeit (Order of Reality). In my contribution I will introduce these two conceptions of levels and compare their salient features. I will discuss them as variants of a scientific worldview that attempts to forge a link to the perspective of the lifeworld. Then I will go on to argue that the shortcomings of these conceptions can be remedied by extending them with the level of the very small and that of the very large. The introduction of these ontologically fundamental levels is based on scientific knowledge that for the most part eludes the intuitively representable character of lifeworld experience. Historical changes in science and the lifeworld could lead to the notion that reality can be represented as a system of levels being challenged in future.

dc.language.iso

value: en

dc.publisher

value: St Petersburg State University

dc.subject

value: Werner Heisenberg

value: level

value: layer

value: stratum reality

value: scientific worldview

value: lifeworld

value: universe

value: subatomic


title: A Tale of Two Manuscripts

dc.contributor.author

value: Pozdnev, Michael M.

dc.identifier.citation

value: Michael M. Pozdnev. A Tale of Two Manuscripts. Philologia Classica 2019, 14(1), 131– 143.

dc.description.abstract

value: The post-Renaissance copies of Aristotle’s Poetics were mostly made for scholarly use. The copyists such as Anton Salvini, a Florentine polymath, librarian and professor of Greek, drew on MSS as well as on printed editions in an attempt to establish the text they could use for translation or academic teaching. Still uncertain remains the rationale of the latest known manuscipts — from the Vatopedi monastery on Mt. Athos (ca. mid 18th cent.) and from Bucharest (of the early 19th cent.). Several similarities these copies display suppose common provenance. The Greek diaspora in Bucharest blossomed around 1800 and Romania is linked to Vatopedi by a long tradition of orthodox learning. The MSS in question provide an overall impression of a schoolwork. The Athoan is of supreme quality while the Romanian often resembles an abstract. The first MS was probably written soon after the foundation of the Athonite Academy near Vatopedi. Aristotle’s Poetics is hardly suitable for monastic learning, but Eugenius Bulgaris who was the headmaster of Athonias from 1753 to 1758 introduced ancient texts into its curriculum: from one of his letters we conjecture that Plato and Aristotle were studied there. It is thus reasonable to suppose that the cod. Vatopedius was made in the Athonias for learning purposes. By 1800 the Academy was in decline but they still taught disciplines and read texts introduced by Bulgaris. So, the Bucarestensis could have been written in the same place. Judging by the composition of the codex its maker was nurturing interest in ancient and modern Greek literature.

dc.description.sponsorship

value: This article was prepared within the framework of Russian Science Foundation research project № 18-18-00060.

dc.relation.ispartofseries

value: Philologia Classica;Volume 14; Issue 1

dc.subject

value: Aristotle

value: Poetics

value: manuscripts

value: Athonias Academy

value: Bulgaris

dc.title

value: A Tale of Two Manuscripts


dc.contributor.author

value: Krioukov, Alexei

value: Patkul, Andrei

dc.identifier.citation

value: Krioukov A., Patkul A. Editorial: Special Issue, dedicated to the Philosophy of Nicolai Hartmann. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 11–16.

dc.language.iso

value: en

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Horizon. Studies in Phenomenology;Volume 8; Issue 1

dc.type

value: Article


title: Translating Catullus 85: why and how

dc.contributor.author

value: D’Angour, Armand

dc.identifier.citation

value: Armand D’Angour. Translating Catullus 85: why and how. Philologia Classica 2019, 14(1), 155–160.

dc.description.abstract

value: This article argues that in the first verse of Catullus’ epigram 85, the commonly found translation of quare as ‘why’ in English versions since the 17th century, but particularly in translations produced in the last fifty years, cannot be accepted. In the context of Catullus’s poetry, with poems 72 and 75 offering an explicit background to and rationale for the contradiction in the poet’s feelings between love and hate, and in the light of the incontrovertible connotation of quare (or qua re) as ‘how’ in a passage of Terence’s Eunuchus, the correct translation of the word can only be ‘how’. Some suggestions are made to account for the origins and the persistence of the mistranslation. The translation as ‘why’ in the prose version in the 1912 Loeb edition edited by F. W. Cornish is suggested to have influenced a generation of English-speaking students, and Martial’s epigram 1.32 is invoked as a cause. But it is further argued that in taking Catullus’s epigram as a model for his own, Martial may have expressly intended to suggest that the meaning of quare as ‘why’ that was current in his time was different in that very respect from the connotation ‘how’ clearly intended by his predecessor.

dc.subject

value: Catullus

value: epigram 85

value: quare

value: translation

dc.title

value: Translating Catullus 85: why and how


title: Dual Semantics of the Latin inter(-)

dc.contributor.author

value: Filimonov, Evgeniy G.

dc.identifier.citation

value: Evgeniy G. Filimonov. Dual Semantics of the Latin inter(-). Philologia Classica 2019, 14(1), 84–88.

dc.description.abstract

value: The paper analyzes the function of the prefix inter-, which allows to reduce the 15 main senses (described in the OLD) to the basic two. The sense of the prefix depends on the situation described with the compound: a) the situation of dividing space: ‘a border between two or more points disconnecting them’ (inter hostes flumen erat). Most of the verbs in this group are transitive and accompanied by a countable object: intercalare ‘to insert a day or month into the calendar’; interloqui ‘to interrupt, to speak between’. b) the situation of connected space: ‘all the space (or time) between two points connecting them within the same situation’ (inter arma tacent musae). The majority of these verbs are transitive and are used with an uncountable object: interbibere ‘to drink dry, drain’; interlegere ‘to pick off here and there, to thin’. Some verbs can have either sense depending on the context (interesse: a. ‘to lie between, intervene’ modo inter me atque te murus intersit (Cic. Cat. 1. 10.), b. ‘to be in the company of, to take part’ legit scripta de se carmina, legit historias, et posteritati suae interfuit (Plin. Ep. 2.1.2). On the basis of this classification principle four verbs are analyzed in which the meaning of the prefix inter- is unclear: interire, interficere, interimere, intellegere. Three of them have the prefix inter- in the sense of division and form pairs of compounds (an intransitive verb of state interire — a verb of action interimere, interficere). The verb intellegere has two senses as different stages of its semantic development: 1. ‘to choose between’, ‘to notice, discern’ and 2. ‘to collect together (all the parts)’ > ‘to grasp, understand (the whole picture of an object or a situation)’.

dc.relation.ispartofseries

value: Philologia Classica;Volume 14; Issue 1

dc.subject

value: historical grammar of Latin

value: Latin etymology

value: Latin lexicology

value: Dual Semantics of the Latin inter(-)


title: Editors’ dedicatory note

dc.identifier.citation

value: Editors’ dedicatory note. Philologia Classica 2019, 14(1), 6–7.

dc.description.abstract

value: Editors’ dedicatory note.

dc.language.iso

value: en

dc.publisher

value: St Petersburg State University

dc.title

value: Editors’ dedicatory note

dc.type

value: Article

filename: Editors’ dedicatory note.pdf


title: Le Sirene e l’arte culinaria

dc.contributor.author

value: Tosetti, Sara

dc.identifier.citation

value: Sara Tosetti. Le Sirene e l’arte culinaria. Philologia Classica 2019, 14(1), 20–26.

dc.description.abstract

value: The present contribution examines the relationship between ancient Greek comic poets, who worked in different periods and cultural contexts. The study considers the specific case that binds Epicharmus (Syracuse, 5th century BC), Nikophon (Athens, 5th century BC) and Hegesippus (native of Taras, 3rd century BC). The comparison of fragmentary texts casts new light on the connection between these authors, highlighting the reuse of subjects previously known and developed. The main part of this work analyses a long fragment from Hegesippus, where a boastful chef compares his own culinary skills to the seduction technique of the Homeric Sirens. The juxtaposition of these monstrous beings with food is not only a parody of Homer and does not constitute a new image in the Greek comic literature. Instead, it seems to be part of a shared repertoire, since it was used by Epicharmus and Nikophon two centuries earlier. It is therefore possible that the ancient Greek comic poets had at their disposal a number of models and situations already tested and deemed good for the success of the pieces. The paper considers the importance of Epicharmus’ image and examines the function of the Homeric parody as well as the meanings that it conveys. Hegesippus refers to this subject with an allusion which should be easily understood by his audience.

dc.subject

value: Hegesyppus

value: Epicharmus

value: Nikophon

value: Sirens

value: Greek comedy

value: a boastful chef

value: ancient Greek culinary art

dc.title

value: Le Sirene e l’arte culinaria

filename: Tosetti S. Le Sirene e l’arte culinaria.pdf


dc.contributor.author

value: Peterson, Keith R.

dc.identifier.citation

value: Peterson K. R. Phenomenology and Being-in-itself in Hartmann’s Ontology: Laying the Foundations. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 33–51.

dc.description.abstract

value: Was Nicolai Hartmann a phenomenologist? Answering this question has become more important in the context of debates over new realisms in Continental philosophy. To answer it, the paper highlights five important points. First, Hartmann’s own distinction between the phenomenological school of thought and phenomenological method must be preserved. He does not accept the sweeping humanistic opposition between the sciences and phenomenology, and yet (like the phenomenologists) he employs a method that aims to provide a description of phenomena following on a suspension of metaphysical commitments that is directed at their essential structures, with some important qualifications. Secondly, he rejects the phenomenological reduction because it identifies the natural attitude with a metaphysical standpoint and it advocates instead a ‘naïve consciousness’ free of metaphysical assumptions. Thirdly, his assessment of phenomenology is conditioned by his conception of cognition as a transcendent act. He finds that phenomenology fails to adequately account for the whole phenomenon of cognition, especially its characteristic grasp of something independent of the act. Fourthly, Hartmann grants the irreducibility of phenomena, but holds that they are characteristically unstable, referring to something beyond themselves and forcing us to decide whether what they show is genuine or not. There is thus no infallible intuition of phenomena. Finally, from an epistemological perspective, the concept being-in-itself is merely a counterpart to the concept of the phenomenon, which we do not need for the purposes of ontology. Based on this reassessment, it is concluded that Hartmann employs some form of the phenomenological method but cannot be identified as a phenomenologist.

dc.relation.ispartofseries

value: Horizon. Studies in Phenomenology;Volume 8; Issue 1

dc.subject

value: Nicolai Hartmann

value: phenomenology

value: being-in-itself

value: cognition

value: phenomenological method

value: transcendent act

value: phenomenal transcendence

value: natural attitude

value: natural realism

value: metaphysics


title: On Wilhelm Sesemann. 1933

dc.contributor.author

value: Hartmann, Nikolai

value: Belov, Vladimir (trans.)

value: Belousov, Mikhail (ed.)

dc.identifier.citation

value: Hartmann N., trans. by V. Belov, ed. M. Belousov. On Wilhelm Sesemann. 1933. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 318–327.

dc.description.abstract

value: This publication provides a translation of Nikolai Hartmann’s review into an article by Vasily Sesemann, which is so voluminous that the reviewer mistakenly calls it a book. The publication provides Hartmann’s review of Sesemann’s study 1932 “Logical Laws and Being” („Die logischen Gesetze und das Sein“). Sesemann undertakes this research in order to accentuate the nature and essence of the logical, rational-reflexive sphere, on the one hand, its naturalness in the process of cognition, but, on the other, — derivativeness and limitations. In his review, Hartmann assesses this article not as logical, but as strictly ontological, although it would be more accurate to call it nevertheless ontological and epistemological, since not only the problems of being are the focus of attention of the Russian philosopher, but also the problems associated with the various possibilities of its comprehension.

dc.language.iso

value: ru

dc.publisher

value: St Petersburg State University

value: Sesemann

value: theory of knowledge

value: ontology

value: intuition

value: space

value: time

value: movement

value: possibility

dc.title

value: On Wilhelm Sesemann. 1933

dc.type

value: Article


dc.contributor.author

value: Starikova, Arina O.

dc.identifier.citation

value: Arina O. Starikova. Corinth and Ephyra in Simonides’ Elegy (fr. 15–16 West, Plut. De malign. 872D–E). Philologia Classica 2019, 14(1), 8–19.

dc.description.abstract

value: Plutarch cited Simonides’ elegy with toponyms Corinth and Ephyra as proof that Corinthians had participated directly in the battle of Plataea (Plut. De malign. 872D–E). Though several places in Greece bore the name Ephyra (Strab. 8, 3, 5), a number of features in Simonides’ text allows us to identify Ephyra with Corinth, but the juxtaposition of two names of the same city needs to be explained. On the one hand, Ephyra could denote a territory adjacent to Corinth, but it is difficult to localize it; attempts were made to identify the historical Ephyra with one of the settlements of the Mycenaean period in the vicinity of Corinth (Korakou and Aetopetra). On the other hand, several sources mention the fact that Ephyra could be used as the ancient name for Corinth, and Aristarchus remarked that in Homer Corinth was called Ephyra in the characters’ speeches (i. e. by Glaucus); to be sure, in literary texts, and especially in poetry, the toponyms Ephyra and Corinth are virtually interchangeable. It thus seems probable that Simonides mentioned Ephyra as the ancient name of Corinth, implying by the use of this toponym, as well as by the mentioning of Glaucus, that the Corinthians who fought at Plataea were equal in prowess to the Homeric heroes.

dc.language.iso

value: en

dc.relation.ispartofseries

value: Philologia Classica;Volume 14; Issue 1

dc.subject

value: Simonides

value: Corinth

value: Ephyra

value: battle of Plataea

value: Acrocorinth

value: Glaucus

value: Korakou

value: Aetopetra

dc.title

filename: Starikova A.O. Corinth and Ephyra in Simonides’ Elegy (fr. 15–16 West, Plut. De malign. 872D–E).pdf


dc.contributor.author

value: Gachkov, Sergueï

dc.identifier.citation

value: Gachkov S. On the Reception of N. Hartmann in France. The Problem of the Real: Per se Being or Transobjectivity? Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 52–66.

dc.description.abstract

value: The article aims to show some particularities of the reception of Nicolai Hartmann’s philosophy in postwar France. In my viewpoint, one of the recurrent problems in Hartmann’s philosophy is the status of ‘real being’ on all its levels (Gegebenheit, trans-objectivity, historical, natural being, etc.). According to Hartmann, ontology does not deal with a particular being, but rather with the transcendence of the real toward trans-objectivity. With that in mind, Hartmann seems to give solutions to many philosophical problems and difficulties engendered by the interaction of realism and spiritualism, phenomenology and criticism, by showing the multiplicity of forms of the real under the conditions of subject-object relation. It is shown in the article that Hartmann’s new ontology of the real does not completely go outside of the framework of the classical metaphysical and anthropological conception of the world. As such, our approach is not purely historical, but also hypothetical and theoretical. The article presents the following conclusions as regards Hartmann’s ontology: 1) the question about the real was considered as one of the most important questions in Hartmann’s ontology by its French interpreters, 2) these interpreters connected the question of the real with that of the irrational (Vuillemin), the multi-level structure of Being (Breton) or the intentional flow of phenomena (Gurvich), 3) the question about inter-objectivity was not discussed by Hartmann, nor by his French interpreters.

dc.language.iso

value: fr

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Horizon. Studies in Phenomenology;Volume 8; Issue 1

dc.subject

value: Real

value: per se being

value: transobjectivity

value: irrational

value: metaphysics

value: given

value: knowledge

value: Cogito


dc.contributor.author

value: Geniusas, Saulius

dc.identifier.citation

value: Geniusas S. Nicolai Hartmann on the Value of Aesthetic Experience. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 247–260.

dc.description.abstract

value: I argue that Hartmann’s engagement in the question of the value of aesthetic experience (especially as addressed in Chapter 35 of his Aesthetics) is a specific reinterpretation of the standpoint that we come across in Nietzsche’s Birth of Tragedy. Hartmann completed his Aesthetics at the end of World War II and some of the central claims in his work echo Nietzsche’s standpoint, as presented in the early work on tragedy, which Nietzsche completed during the Franco-Prussian war. Both studies invite us to ask: what are we to expect from philosophy under such circumstances? Like Nietzsche, Hartmann holds the view that 1) our lives are intrinsically meaningless, that 2) the world is indifferent to meaning, and that 3) aesthetic experience has value insofar as it bestows meaning both on the world and on human existence. Despite the far-reaching thematic and stylistic differences between Hartmann and Nietzsche, both thinkers see aesthetics not as a form of apolitical escapism, but as a direct way of confronting the fundamental problem, which concerns “the sense and meaning of the world and of human life.” They both leave us with the paradoxical and provocative thesis that aesthetic experience is exactly what is needed at the times of political crises.

dc.language.iso

value: en

value: aesthetic experience

value: aesthetic values

value: aesthetic qualities

value: aesthetic creativity

value: aesthetic meaningfulness

value: Hartmann

value: Nietzsche

dc.type

value: Article


dc.contributor.author

value: Belov, Vladimir

dc.identifier.citation

value: Belov V. N. Hartmann and V. Sesemann. The Preface to the Translation of N. Hartmann’s Review “on Wilhelm Sesemann”. 1933. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 311–317

dc.description.abstract

value: N. Hartmann and V. Sesemann are the creators of the so-called ‘ontological turn’ of the philosophy of the twentieth century. The article presents a comparative analysis of the work of these two philosophers, who were familiar with each other since their youth. The analysis shows that although Nicolai Hartmann is a classic — the founder of the whole direction in the philosophy of the twentieth century, the influence of which have experienced many philosophers — Vasily Sesemann, unfortunately, is a little-known author. This is due, first of all, to the fact that Sesemann wrote lengthy articles instead of books and never republished them in collections. Secondly, he published them mainly in Lithuania and in the Lithuanian journals, where most of the works were in the Lithuanian language. Finally, Sesemann published his research in three languages, two of which were Russian and Lithuanian — quite exotic for the European philosophical community. The article also notes that in his original and independent work Sesemann actively uses and develops primarily two concepts of Hartmann. Hartmann’s distinction between two types of intuition — direct or stigmatic and recapitulative — helps Sesemann to demarcate in a deeper and more multifaceted way between thematic and non-thematic knowledge. Hartmann’s concept of multilayered or multidimensional existence is used by Sesemann to develop his ideas about the problems of irrationality, to talk about different degrees of tension of inner life, to overcome the epistemological dualism of objective and non-objective knowledge in the monism of the higher (divine) reality, and to assert that philosophy is an experimental science.

dc.description.sponsorship

value: The research was conducted within the state support of the leading universities of the Russian Federation “5-100.”

dc.language.iso

value: ru

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Horizon. Studies in Phenomenology;Volume 8; Issue 1

dc.subject

value: Sesemann

value: theory of knowledge

value: ontology

value: logical laws

value: irrational

value: representative theory


dc.contributor.author

value: Fomin, Anton

value: Frolov, Alexander

dc.identifier.citation

value: Fomin A., Frolov A. The Preface to the Translation the Preface to the Translation of N. Hartmann’s Article “Sense-Giving and Sense-Fullfilment”. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 261–266.

dc.description.abstract

value: The article by Nikolai Hartmann is devoted to the problem of sense both in its history and its current state. Hartmann addresses the problem of sense in the 30’s, when the Zeitgeist itself contributed to such reflections, and it is no coincidence that at this time various existential interpretations of the sense of human life became popular. In his own turn, Hartmann develops a kind of metaphysics of sense. He reinterprets the constructions of classical metaphysics (starting with Plato) from a new point of view, correlating the category of sense with traditional metaphysical categories, such as ‘idea,’ ‘Nous,’ ‘The One,’ ‘God,’ ‘substance,’ ‘spirit,’ and ‘absolute.’ Furthermore, the German philosopher adds his own considerations and conclusions to the historical review. The article consists of six sections. Section I sets the problem; section II outlines the main features of Ancient (Plato, Aristotle, Stoa, neo-Platonism) and Medieval metaphysics of sense; in section III Hartmann focuses on the modern metaphysics of sense, with an emphasis on German classical philosophy (Kant, Fichte, Schelling and especially Hegel). Section IV examines the problem of sense in Hartmann’s philosophical context (in this regard, Hartmann is interested in Nietzsche and the philosophy of values), while at the same time aiming to strictly distinguish between the concepts of sense, values, and purposes. Section V draws conclusions from the historical review and the subsequent explication of the concepts; further, Hartmann offers his own solution to the problem of sense. Finally, in section VI, the problem of sense is interpreted from the perspective of the philosophy of history.

dc.subject

value: sense

value: value

value: validity

value: sense-giving

value: sense-fulfillment

value: metaphysics

value: philosophy of values


dc.contributor.author

value: Patkul, Andrei

dc.identifier.citation

value: Patkul A. On Tatyana Gornshtein’s Nicolai Hartmann’s Philosohphy. The Science Publishing House. Leningrad Branch. Leningrad, 1969”. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 328–336.

dc.description.abstract

value: This article consists in a brief presentation of Tatyana Gornshtein’s Nicolai Hartmann’s Philosophy (1969) for non-Russian speakers. It provides some information on the author of the work, describes the purpose and structure of the book, and briefly describes the subject matter of each of its chapters. It also focuses on the most interesting points of the author’s analysis of Hartmann’s philosophy. The different sections of this article follow the order in which the content of the book is presented. Special emphasis is placed on the appraisal and critique of Hartmann’s ontology from the perspective of dialectical materialism as elaborated by Gornshtein throughout her book.

dc.language.iso

value: en

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Horizon. Studies in Phenomenology;Volume 8; Issue 1

dc.subject

value: ontological factors

value: modes of Being

value: modalities

value: philosophy of nature

value: Nicolai Hartmann

value: Tatyana Gornshtein

dc.title

value: Article


dc.contributor.author

value: Kostyleva, Tatiana V.

dc.identifier.citation

value: Tatiana V. Kostyleva. Thoughts Shot Forth in Vain (Eur. Hecuba 599–602). Philologia Classica 2019, 14(1), 144–148.

dc.description.abstract

value: In this piece, attention is once again drawn to the locus classicus of Euripidean sententious outbursts, lines 599–602 put in the mouth of Hecuba mourning her daughter Polyxena. Suggested for bracketing by W. M. Sakorraphos in 1893 and athetised by J. Diggle (1984) and D. Kovacs (1995) in their respective editions (although not in the editions of J. Gregory (1999) and K. Matthiessen (2010), the lines (and the whole passage 592–602) have also shouldered a weight of Euripidean Weltanschauung doctrines built on their slender frame. A brief overview of scholarly judgment, often overexacting, prompts one to occupy the middling ground allowing both for the possibility of the genuine character of the lines 599–602 and their relevance in context (and not only expressing the ideas current in Euripides’ times) with both birth and upbringing contributing to virtuous character. The metaphor in line 603 should not be considered a brave mannerism, or a marginal remark of some critic, but a marker of a change of topic, its archery imagery well on the side of trite.

dc.relation.ispartofseries

value: Philologia Classica;Volume 14; Issue 1

dc.subject

value: Attic tragedy

value: Euripides

value: Hecuba

value: textual criticism

value: athetesis


title: Sense-Giving and Sense-Fullfilment

dc.contributor.author

value: Hartmann, Nikolai

value: Fomin, Anton (trans.)

value: Frolov, Alexander (trans.)

value: Artemenko, Natalia (ed.)

value: Chernavin, Georgy (ed.)

dc.identifier.citation

value: Hartmann N., trans. by A. Fomin, A. Frolov, ed. by N. Artemenko, G. Chernavin. Sense-Giving and Sense-Fullfilment. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 267–310.

dc.description.abstract

value: The research was conducted within the framework of the leading scientific school of Lomonosov Moscow State University “Transformations of culture, society and history: philosophical and theoretical understanding.”

dc.language.iso

value: ru

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Horizon. Studies in Phenomenology;Volume 8; Issue 1

dc.title

value: Sense-Giving and Sense-Fullfilment


dc.contributor.author

value: Boros, Bianka

dc.identifier.citation

value: Boros B. Alte und Neue Kopernikanische Gegenwende. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 87–102.

dc.description.abstract

value: This paper deals with Nicolai Hartmann’s realism in light of its contemporary critics and recent concepts of realism. The main topic of the article is the so-called Copernican counter-revolution, which is the decisive factor both in Hartmann’s ontology and in the recent realist projects. In Hartmann’s text the Copernican counter-revolution means the rehabilitation of ontology, which is realized through the critique of the one-sided epistemological interest of logical idealism. We enter on the same path following the program of new realism, which arises against constructivism. While Maurizio Ferraris emphasizes the distinction between epistemological and ontological perspective and wants to identify those application fields, the point of Graham Harman’s object-oriented ontology is the coequality of beings. He achieves an anti-Copernican perspective, which means that the human-world relation loses its priority. He also invents a litmus test of realist theories: A true realism should treat all relations between beings equally. Initially I’m examining Hartmann’s realism, also called realism ‘without ism,’ in its contemporary context, followed by the analysis of the acts that can provide the givenness of reality. These examinations will highlight the similarities between Ferraris’ and Hartmann’s realism, especially the ontologically motivated conception of the act of cognition, correspondingly the concept of resistance. In the subsequent analysis of experience of resistance, Max Scheler’s concept is highly relevant. Scheler’s ideas are based on the critique of Wilhelm Dithey’s and Martin Heidegger’s definition of resistance. The last chapter submits Hartmann’s realism to Harman’s litmus test, whereby Hartmann’s realism proves itself to be a sustainable, modern theory.

dc.language.iso

value: de

dc.subject

value: Copernican counter-revolution

value: realism

value: litmus test

value: resistance of reality

value: ontology

value: Hartmann

value: Harman

value: Ferraris

dc.type

value: Article


dc.contributor.author

value: Franek, Juraj

value: Urbanová, Daniela

dc.identifier.citation

value: Juraj Franek, Daniela Urbanová. “May Their Limbs Melt, Just as This Lead Shall Melt…”: Sympathetic Magic and Similia Similibus Formulae in Greek and Latin Curse Tablets (Part 1). Philologia Classica 2019, 14(1), 27–55.

dc.description.abstract

value: In this contribution, we present a representative corpus of similia similibus formulae attested in ancient Greek and Latin curse tablets or defixiones. The simile formulae, attested in about 80 tablets in widely differing states of preservation and legibility, are introduced in the context of sympathetic magic and, in contradistinction to literary similes, as performative utterances that are based on a persuasive analogy. This analogy operates in the general form of “just as X possesses property P, so let also Y possess property P”, in which Y is the target or victim of the curse, while X and P are variables that change in accordance with the intended results. We provide a provisional taxonomy of simile formulae, offer new readings and interpretations of some defixiones, and compare Greek and Latin documents. Due to its length, the paper has been divided into two parts. In the first part, presented here, we focus on comparata that reference the materiality of the tablet itself and comparata referencing corpses or ghosts of the dead. The remaining comparata, namely animals, historiolae and rituals, aversus formulae and unusual orientations of the script, “names”, and drawings, will be presented in a follow-up paper, to be published in the next issue of Philologia Classica.

dc.description.sponsorship

value: This study is a result of the project GA ИR 19-02741S “The Transmission and Transformation of Ideas in Hellenism, Early Judaism, and Early Christianity” funded by the Czech Science Foundation.

dc.language.iso

value: en

dc.relation.ispartofseries

value: Philologia Classica;Volume 14; Issue 1

dc.subject

value: curse tablets

value: defixiones

value: ancient magic

value: sympathetic magic

value: Greek and Latin epigraphy

value: similia similibus

value: simile formula

value: materiality

value: ghosts in antiquity


dc.contributor.author

value: Sattar, Alexander S.

dc.identifier.citation

value: Sattar A. S. A Theistic Interpretation of Schopenhauer’s Atheistic Metaphysics. Issues of Theology, 2019, vol. 1, no. 1, pp. 56–80.

dc.description.abstract

value: In this article, an attempt is made to reinterpret Arthur Schopenhauer’s atheistic metaphysics so that his arguments employed to prove atheistic insights conform to some crucial theistic concepts of German idealism and allow for God as the ultimate principle of reality. For this, his notion of metaphysics is analysed and links between his philosophy and those of Kant, Fichte, and Schelling are drawn. As the other representatives of German Idealism, Schopenhauer claims metaphysics to be a science which goes beyond experience and the world as representation and yet, at the same time, does not transgress the limits of experience in perfect accord with the critique of reason. Accordingly, the problematic ambiguity of this concept of metaphysics, so the argument goes, is shown to have been inherited from Kant’s philosophy and can underlie a theistic interpretation thereof, insofar as the latter allows for a non-contradictory concept of metaphysics. In order to corroborate the main thesis of the paper, the author tackles an analysis of five major steps by means of which Schopenhauer builds his metaphysics of will; also, it is shown that the flaws in his arguments do not offer a reason to assume that the ultimate principle of reality is irrational and entails constant suffering. Above all, inconsistencies in his arguments are brought to light: the circular character of the identification of body and will, as well as the absence of a definition of what is will. Finally, I reconstruct the initial notion of will as it emerged in Schopenhauer’s early notes back from 1811 and 1812. I use this concept to show that, in the light of the Kantian nature of Schopenhauer’s view of metaphysics, it allows for a theistic interpretation of his philosophy, insofar as he took over the concept of the “saint willˮ from Kant and that of the “pristine willˮ from Fichte.

dc.language.iso

value: ru

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Issues of Theology;Volume 1; Issue 1

dc.subject

value: Schopenhauer

value: atheism

value: metaphysics

value: the thing in itself

value: Kant, Schelling

value: Fichte

dc.title

value: Article


dc.contributor.author

value: Gavrilov, Igor B.

value: Jarman, Olga A.

dc.identifier.citation

value: Gavrilov I. B., Jarman O. A. The Byzantine Tradition of Dying with Christ in Monastic Ascesis in Comparison to the Stages of Grieving According to E. Kübler-Ross: an Attempt of Interdisciplinary Approach. Issues of Theology, 2019, vol. 1, no. 1, pp. 23–40.

dc.description.abstract

value: The authors’ perspective in this article is based on the statement that ‘the illness is a kind of immediate sign of lesion human nature had obtained through the sin’ (His Holiness Patriarch Kirill). The theological perception of the interconnection mentioned above, on the one hand, appeals to modern interdisciplinary research based on the up-to-date achievements in humanities; on the other hand, it unavoidably involves in the orbit of problems at sight the history of the Orthodox Christian Tradition. The Orthodox Christian Tradition has always looked upon the sin as the terminal illness and the suffering connected with it. This perception continued the Greek tradition of philosophy that was rooted in Socrates and Plato teaching about healing of man by correcting his mind by the true philosophy. With coming of the Hellenistic word in the Church the term “true philosophyˮ was accepted by Christianity: Christian monasticism continued the search started by Greek philosophers that kept together theoria and praxis. One of the keys to the inner world of the Byzantine monks, who considered themselves deadly wounded by sin, is the most valuable corpus of hymnographical texts, the quintessence of dogmatic, mystics and ascesis of the Orthodox Church (according to Metropolitan Hilarion (Alfeyev)). This research is the first attempt of comparing these texts with stages of ‘grieving’ well-known in modern psychology of terminally ill patients according to Elisabeth Kübler-Ross (1926–2004) and is important both for cultural analysis of attitude to death and also for practical purposes, including pastoral counselling sufferers.

dc.subject

value: Orthodox Christian Theology

value: sin

value: the Fall

value: illness

value: lawlessness

value: decay

value: theosis

value: healing

value: suffering

value: death

value: dying

value: monastic ascesis

value: Orthodox Christian ascesis

value: passions

value: acedia

value: E. Kübler-Ross

value: Orthodox Christian hymnography

value: true philosophy

value: pastoral counselling


dc.contributor.author

value: Louth, Andrew (archpriest)

dc.identifier.citation

value: Louth A. Lay Theologians: Dmitris Koutroubis, Christos Yannaras, Stelios Ramfos (from the book “Modern Orthodox Thinkers“). Issues of Theology, 2019, vol. 1, no. 1, pp. 97–114.

dc.language.iso

value: ru

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Issues of Theology;Volume 1; Issue 1

dc.type

value: Article


dc.contributor.author

value: Hausen, Friedrich

dc.identifier.citation

value: Hausen F. Values as Norms — How to defend an Intricate Concept of Nicolai Hartmann. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 182–210.

dc.description.abstract

value: In Nicolai Hartmanns view, values are objective ideal beings and objective norms (Wo = No – thesis). So, his value-theory seems synthetic, complex, and highly defeasible. Being valuable doesn’t imply obligation. In my investigations, I will show one of the ways in which the how the Wo = No – thesis can be grounded. I will start from Hartmann’s level-ontology and argue that at the psychological level values (as types of being valuable) are determined with prima-facie-necessity, while at the level of spirit — within its constitutive interdependencies of personnel spirit, objective spirit, and objectivated spirit — they don’t. At the level of spirit (as normative sphere), values appear as super-formed to norms. The possibility of normative relevant decision is grounded in the relative autonomy of the level of spirit in relation to the psychological level and in dependencies between persons and institutions. For defeating strong cultural relativist implications of this approach, I will argue on the ground of a counterfactually modelled response-theory of obligation. A source of obligation are valuable goods, we receive since our birth and which determine that we owe a worthy response to the givers. An idealized-generalized obligation under response-theoretical conditions as the content of the normative expectation of an ideal expectator could concern the realization of values, how it is claimed by value-ethics. I will conclude, that in respect to different features of normativity, such conception cannot ground normativity in the strong sense of factual ought, but normativity in a weaker sense of counterfactual ought. It seems plausible, that what is good, should — under certain conditions — be realized, if possible.

dc.language.iso

value: de

dc.relation.ispartofseries

value: Horizon. Studies in Phenomenology;Volume 8; Issue 1

dc.subject

value: value

value: norm

value: value-ethics

value: objectivity

value: ideal being

value: levels of reality

value: objective spirit

value: person


title: Does Religion Hinder Public Dialogue?

dc.contributor.author

value: Dzhokhadze, Igor D.

dc.identifier.citation

value: Dzhokhadze I. D. Does Religion Hinder Public Dialogue? Issues of Theology, 2019, vol. 1, no. 1, pp. 81–96.

dc.description.abstract

value: The paper contains a critical exploration of Richard Rorty’s atheistic pragmatism, particularly his understanding of religion as a factor that hinders cultural and political dialogue. In Rorty’s opinion, references to “deep religious convictions” in public discussions are often used as the final argument that puts an end to dialogue. Therefore, religion acts as a “conversation stopper”. The article puts forward a number of arguments against this pragmatic attitude. It is argued, that the “privatization” of religion, advocated by Rorty, is as practically impossible as the privatization of language or morality. Religious faith (tradition, cult) is always a “common” and not “private” cause. The laicist public/private dichotomy is at odds with the principles of liberal democracy: in order to participate in social and political life, believers are forced to break their identity into religious and civil (the former prevails in private life, while the latter in public life); i. e., they find themselves in less favorable conditions than carriers of secular worldviews. Meanwhile, evidence suggests that religion in a post-secular world, contrary to Rorty and those who share his views, is becoming an integral part of politics, returning to the public space from the private ghetto, into which theorists and practitioners of Western secularism tried to drive it. Religious moods are gaining momentum, and church and clerical leaders increasingly often become political actors, affecting public opinion and governmental decisions. Therefore, we should rather speak about the revival of religion, but not its decline, about the “publicization”, but not privatization of faith.

dc.language.iso

value: ru

dc.subject

value: religion

value: politics

value: secularism

value: public

value: private

value: communication

value: dialogue

dc.title

value: Does Religion Hinder Public Dialogue?


dc.contributor.author

value: Gusev, Maxim

dc.identifier.citation

value: Gusev M. N. Hartmann’s Question of “Being as Being” and M. Heidegger’s Question of “The Meaning of Being”: Two Views over Ontology. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 67–86.

dc.description.abstract

value: The article addresses two versions of returning to ontology and two views on the nature of ontology. The aim of the article is to reveal the way two 20th century philosophers—Nicolai Hartmann and Martin Heidegger—saw the meaning and purpose of ontology, as well as the answer to the question as to why each of them thought that the other’s ontological approach was fundamentally flawed. My investigation is based on Hartmann’s book Ontology: Laying the Foundations and Heidegger’s book Being and Time. Hartmann’s option of returning to ontology implies the question about being as being. It is impossible to reduce being as being (being as such) to being in some definite, limited sense. Thus, being as being possesses absolute universality and cannot be defined, albeit one can distinguish some structure in it. Not only being is always both being-there (Dasein) and being-so (Sosein), but being is also always either real or ideal. Hartmann is certain that the restriction of being as being to being in some definite sense and the miscomprehension of that four-component system leads up to various errors. According to Hartmann, Heidegger misses the ontological question because he puts the question on being as it is given instead of that on being as it is in itself. According to Heidegger, Hartmann misses the ontological question because he stays on the grounds of the unrestricted speculations instead of understanding being and its meaning by means of being itself. The question arises as to who of them is right. As a matter of fact, there are no arguments that both philosophers would deem acceptable. Each of them is deaf to the opponent’s opinion. In addition, we are not obligated to accept neither Heidegger nor Hartman’s opinion because there are certainly more than just two views on ontology.

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Horizon. Studies in Phenomenology;Volume 8; Issue 1

dc.subject

value: ontology

value: being

value: meaning of being

value: being as being

value: phenomenology

value: world

value: Dasein

dc.type

value: Article


dc.contributor.author

value: Gaginsky, Alexei M.

dc.identifier.citation

value: Gaginsky A. M. To Be or not to Be? The Idea of God in Philosophical Theology. Issues of Theology, 2019, vol. 1, no. 1, pp. 41–55.

dc.description.abstract

value: The article deals with the question of the ontological status of God in the context of different types of theology. In particular, since polemics between theists and atheists has a form of logical, rational methods, both sides must recognize the demands necessary for the debates. The author shows that for this reason not only “theistic theology” takes place, which uses a certain notion of God, but also “atheistic theology”, or atheology, which takes place because an atheist must also understand what he denies, i.e. must operate with some concept of the divine. It follows that we can analyze the specific features of the idea of God in two kinds of theology. The article compares these theologies and identifies the most important aspect of the idea of God. In this regard, the author shows that the desire to prove or disprove the existence of what is beyond Being is a questionable task, to say the least. Nevertheless, for atheism this metaphysical point is extremely important, because God turns into a being that needs Being. Here atheism acquires rational grounds, but without it we have only “atheism of heart”, not “atheism of reason”.

dc.language.iso

value: ru

dc.relation.ispartofseries

value: Issues of Theology;Volume 1; Issue 1

dc.subject

value: God

value: Being

value: non-existence

value: beings

value: religion

value: atheism


dc.contributor.author

value: Perov, Vadim

dc.identifier.citation

value: Perov V. The Conflict of Values and the Value of Conflict in N. Hartmann’s Ethics. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 230–246.

dc.description.abstract

value: The purpose of this article is to analyze the problem of conflict of values in N. Hartman’s ethics. According to Hartmann, ‘the old ethics’ related the concept of conflict to contradictions that arise between ‘values’ and ‘anti-values.’ This approach to moral values is associated with the problem of normative philosophical ethics. This article shows that Hartman privileged other types of conflicts of values that are more important for the existence of morality. Hartman notes that most of the various values can be reduced to a certain harmony of values. But there are values that are so contradictory in content that in specific situations they are fundamentally mutually exclusive. In such cases, it is not a conflict between the moral and immoral (value and anti-value), but between the moral and moral. In addition, there are conflicts that arise in the process of learning values. Each new conflict in life confronts a person with the need to make a moral decision and thus leads her to the comprehension of new values. Hartman believes that neither the particular man nor mankind has a conscious goal of learning values, but the whole history of mankind constitutes the process of discovery of moral values — be it within the limits of historical existence, or within the limits of a personal moral worldview. The article substantiates the idea that Hartmann’s moral philosophy of formulates a fundamentally new notion for the history of ethics — namely, the notion of the conflict of values having a positive role to play in ethics.

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Horizon. Studies in Phenomenology;Volume 8; Issue 1

dc.subject

value: values

value: anti-values

value: value hierarchy

value: freedom of choice

value: moral conflict

value: normativity

value: knowledge of values


dc.contributor.author

value: Kluck, Steffen

dc.identifier.citation

value: Kluck S. Nicolai Hartmann’s Philosophy of Objective Spirit as seen through his Colleagues’ Reviews. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 160–181.

dc.description.abstract

value: This essay traces the reception of Nicolai Hartmann’s philosophy of objective spirit based on his colleagues’ reviews of his works. By examining this reception, important aspects of Hartmann’s work can be elucidated, for example, in the context of phenomenology (Martin Heidegger) and philosophical anthropology (Helmuth Plessner, Arnold Gehlen). In addition, any new ideas in the philosophy of the objective spirit will be likely to face objections analogous to those Hartmann’s theory encountered, which is why this analysis can probably have a systematic significance. In this connection, the article describes and analyzes some contemporary reviews and highlights principle arguments pro et contra Hartmann’s philosophy. It aims to show which authors criticized Hartmann with which frameworks to point out the position of his theory in the philosophy of the early 20th century. Furthermore, striking features and missing topics within the reviews are discussed. The conclusion of the article is that the reviewers praise Hartmann’s work for its phenomenological-empirical approach with rich, insightful descriptions and emphasize its ontologically founded middle position between Hegel and Marx, but at the same time characterize the book as theoretically weak and ambiguous. This finding can help to understand the work’s marginal reception and at the same time provides hints in which way it seems to be still up-to-date and relevant.

dc.language.iso

value: de

dc.subject

value: phenomenology

value: objective spirit

value: philosophical anthropology

value: layered ontology

value: Hartmann

value: Gehlen

value: Plessner

value: Heidegger

value: philosophy of 20th century

dc.title

value: Article


dc.contributor.author

value: Kazanskaya, Maria N.

dc.identifier.citation

value: Maria N. Kazanskaya. On Two Expressions for the New Moon in Latin. Philologia Classica 2019, 14(1), 68–83.

dc.description.abstract

value: The article examines two expressions for the new moon in Latin, luna silens and luna sicca (or sitiens). Despite the unusual imagery behind the choice of these epithets, the expressions appear in unremarkable, technical contexts (mostly, in works on agriculture by Cato, Columella, Pliny the Elder) and denote this particular phase of the lunar cycle without any indication that the metaphors were perceived by speakers. The paper aims at explaining this paradox. It is shown that neither of these expressions was based on superstitions or popular lore. They reflected, in fact, an attempt to present the phase of the lunar cycle when the moon is invisible in contrast to other visible phases, which are easier to identify. Thus, luna silens was created by opposition to luna crescens “the waxing moon”, as denoting the moment before active, visible growth will begin. Luna sicca, on the other hand, was created by opposition to luna plena, “the full moon”, where the moon would be imagined as a vessel, gradually filled to its fullness by white light. Finally, luna sitiens was an expression, synonymic to luna sicca, created by analogy with luna silens. While these expressions were used as terms without any artistic effect, Augustan poets seem to have recognized their poetic potential and, on some occasions, put it to use (in particular, Verg. Aen. 2, 255 and Prop. 2, 17, 15).

dc.language.iso

value: en

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Philologia Classica;Volume 14; Issue 1

dc.subject

value: new moon

value: luna silens

value: luna sicca (sitiens)

value: Cato

value: Pliny the Elder

value: Columella

value: agricultural lore

value: Vergil

value: Propertius


dc.contributor.author

value: Galdi, Giovanbattista

dc.identifier.citation

value: Giovanbattista Galdi. Per peccatum cecidit diabolo faciente: On the causal/instrumental uses of “faciente + (pro)noun” in imperial and late Latin. Philologia Classica 2019, 14(1), 89–106.

dc.description.abstract

value: This present paper is concerned with the causal/instrumental uses of faciente + (pro)nominal head within an ablative absolute. We only examine the instances in which the participle does not govern a direct object and is not accompanied by further arguments and/or satellites, as in Jer. In psalm. 89 l. 28 qui per peccatum cecidit, diabolo faciente, rursum per Christum resurgat ad gloriam (“he who fell through sin under devil’s influence, shall soon be reborn to the Glory through Christ”). The analysis is restricted to the imperial and late period because the construction is not attested until Ovid (Met. 2, 540–541 lingua faciente loquaci / qui color albus erat, nunc est contrarius albo “through his tongue’s fault the talking bird, which was white, was now the opposite of white”, transl. Loeb). The discussion consists of four main sections. After a short survey of the main studies on the topic, we introduce the analysed corpora, the selection criteria of the data and the overall results. In section 5 we discuss some possible reasons behind the origin of the syntagm. Subsequently, the use and expansion of the syntagm in later centuries is analysed in the light of recent studies on the reanalysis of participles as prepositions. We show that faciente began a categorial shift into the class of causal/instrumental prepositions, but for reasons that shall be explained, this process remained unaccomplished. In the last section, we make a brief comparison with other absolute ablatives that include semantically related participles (operante, instigante, praestante), pointing out the main differences between them.

value: Late Latin

value: Christian Latin

value: categorial reanalysis

value: transcategorization

value: grammaticalization

value: participles

value: deverbal prepositions

value: ablative absolute

value: semantic bleaching

value: facere


dc.contributor.author

value: Scanziani, Andrea

dc.identifier.citation

value: Scanziani A. The Teleological Thinking in Nicolai Hartmann. A Conversation between Hartmann’s Theory of the Final Causality of Nature and Kant’s Views on Teleology. Horizon. Studies in Phenomenology, 2019, vol. 8, issue 1, pp. 140–159.

dc.description.abstract

value: The work aims at presenting an interpretation of Nicolai Hartmann’s investigation of teleology, which would make possible a confrontation with Kant’s critical philosophy and teleological thought. Kant’s influence on the theoretical position assumed by Hartmann regarding the problem of finality is elucidated in the article. Kant’s influence on Hartmann will be explained in two steps: by considering the definition of purposiveness as a heuristic principle and by analyzing Hartmann’s approach to the problem of human freedom. Then Hartmann’s analysis of the categories is addressed, the philosopher’s exposition of the origin of the final nexus in the structure of consciousness being fundamental for his entire interpretation of the problem of teleology. By means of that, the faculty of consciousness to set for itself a purpose and its temporality as the origin of this faculty are analyzed. Hence, the question about the categorical claim of finality turns into the problem concerning its position with respect to the level of Being as exposed by Hartmann. Following that, the case of the organic is investigated, where the question of teleology is crucially at stake. Even though finality and purposiveness are necessarily given as related to a consciousness, this latter cannot represent something dominating the world and the organic. That excludes the possibility of finality in the organic—at least in this form. Considering Kant’s influence on defining the heuristic principle and causality of human freedom, monism in the determinations of reality is excluded in principle, while the position and possibility of finality in nature are newly defined.

dc.language.iso

value: de

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Horizon. Studies in Phenomenology;Volume 8; Issue 1

value: Hartmann

value: Kant

value: Teleological Thinking

value: Teleology

value: Finality

value: Heuristic Principle

value: Freedom

value: Monism

dc.type

value: Article


dc.contributor.author

value: Ermolaeva, Elena L.

dc.identifier.citation

value: Ermolaeva E. L. Vyach. Ivanov’s Greek poem to G. A. Rachinsky. Philologia Classica 2019, 14(1), 121–130.

dc.description.abstract

value: Three ancient Greek epigrams by Vyacheslav Ivanov (1866–1949), dedicated to renown classical scholars Tadeusz F. Zieliński, Mikhail I. Rostovtzeff, and to religious philosopher and literate G. A. Rachinsky (1859–1939), were published in the collection of poems Nezhnaja tajna [‘Soft Secret’], ΛΕΠΤΑ, Humaniorum studiorum cultoribus (SPb, 1912, 112–113). This article provides a commentary on the Greek poem to Rachinsky based partly on archive materials. Rachinsky, of whose personality we know mostly from memoirs by Andrey Bely, N. A. Berdyaev and from correspondence and diaries of his contemporaries, chaired the Moscow Religious Philosophic Society ‘in memory of Vl. Solovjov’. He translated into Russian, inter alios, Nietzsche, Goethe, Maupassant and Balzac. Ivanov’s archives in Rome and Moscow keep some unpublished letters written by Rachinsky to Ivanov in 1910–1914. The correspondence allows to suppose that cordiality and even friendship between them developed in 1910. In the ‘Soft Secret’, Ivanov also dedicated to Rachinsky a Russian poem ‘On Receiving a Greek Prayer’. On December 25, 1910, Rachinsky sent to Ivanov from Moscow to St. Petersburg a card, most probably his Christmas greeting, with the Ode 5 for Choir, Irmos of the morning service for Christmas, in Greek. Conceivably, this text is a key to understanding of Ivanov’s quite dark Greek and Russian poems, which formed a poetic answer in gratitude for Rachinsky’s Greek prayer. In Ivanov’s Greek poem, there is a deliberate mixture of pagan and Christian vocabulary. It starts with the pagan πρόμαντις ‘prophet’ and goes on to οἰκτιρμῶν τε τοῦ Πατρός… εἰρήνης τε ‘Father of mercies and peace’. This recalls the wording of the NT and the Prayer for Christmas: Θεὸς ὢν εἰρήνης, Πατὴρ οἰκτιρμῶν. A scholarly poet, Ivanov expressed his thanks to a friend who could reveal insight into his complicated style. The author of the present contribution specifies the date of Ivanov’s Greek poem as between December 26, 1910 and January 28, 1911, and of his ‘On receiving a Greek Prayer’ between the 17th and the 28th of January, 1911.

dc.language.iso

value: ru

dc.relation.ispartofseries

value: Philologia Classica;Volume 14; Issue 1

dc.subject

value: Vyacheslav Ivanov

value: G. A. Rachinsky

value: ΛΕΠΤΑ

value: neo-Hellenic poetry

dc.title

filename: Ермолаева-Е.Л.-Греческое-послание-Вяч.-Иванова-Г.-А.-Рачинскому.pdf


dc.contributor.author

value: Zinkovskyi, Methody (hieromonk)

value: Zinkovskyi, Kirill (hieromonk)

dc.identifier.citation

value: Zinkovskyi S. A., Zinkovskyi E. A. The Theology of the Person and the Dynamic Theory of Matter. Issues of Theology, 2019, vol. 1, no. 1, pp. 9–22.

dc.description.abstract

value: The article is devoted to the consideration of the dynamic theory of matter in the light of patristic doctrine. The starting points are statements about the unity of the hypostatic-natural ontology in God and man, about the unity of matter and the focal position of the human personality in the dynamics of the world. Matter is both the “material” and a “teacher” for the human person, reflecting in its dynamics the nature of personal processes and human relations with God and between ourselves. Patristic thought connects the positive or negative nature of the dynamics of matter with the movement to God or away from Him. The reason for the distortion of the dynamics was the fall of our ancestors, which was rooted in the corruption of volition. The resurrected Body of Christ is the starting point of the movement of matter to deification. In the Resurrection of Christ, human nature received new logos of resurrection and incorruption, the implementation of which is associated with the tropos, depending on the direction of the free will. The path to deification, opened for us by Christ, is accomplished in the Church through participation in the Sacraments and ascetic feats and involves the restoration of the hierarchy of human nature conceived by God, where the mind occupies a dominant position. Man is called to bring the matter of the universe to deification, which will finally take place at the end of times.

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Issues of Theology;Volume 1; Issue 1

dc.subject

value: matter

value: person

value: the fall

value: Christ

value: the Resurrection

value: volition

value: logos

value: tropos

value: Divine energies

value: the sacraments

value: asceticism

value: hierarchy

value: deification


dc.contributor.author

value: Alfeyev, Hilarion (metropolitan of Volokolamsk)

dc.identifier.citation

value: Alfeyev G. V. Тheology in Modern Russia. To the Publication of a New Journal on Theology. Issues of Theology, 2019, vol. 1, no. 1, pp. 3–8.

dc.language.iso

value: ru

dc.type

value: Article


dc.contributor.author

value: Mitko, Serapion (hegumen)

dc.identifier.citation

value: Mitko A. E. A New View on Philosophical Theology (a book review: Shokhin V. K. Philosophical Theology: Canon and Variability. SPb.: Nestor-History, 2018, 496 p.). Issues of Theology, 2019, vol. 1, no. 1, pp. 115–120.

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Issues of Theology;Volume 1; Issue 1


dc.contributor.author

value: Franek, Juraj

value: Urbanová, Daniela

dc.identifier.citation

value: Juraj Franek, Daniela Urbanová. “May Their Limbs Melt, Just as This Lead Shall Melt…”: Sympathetic Magic and Similia Similibus Formulae in Greek and Latin Curse Tablets (Part 1). Philologia Classica 2019, 14(1), 27–55.

dc.description.abstract

value: In this contribution, we present a representative corpus of similia similibus formulae attested in ancient Greek and Latin curse tablets or defixiones. The simile formulae, attested in about 80 tablets in widely differing states of preservation and legibility, are introduced in the context of sympathetic magic and, in contradistinction to literary similes, as performative utterances that are based on a persuasive analogy. This analogy operates in the general form of “just as X possesses property P, so let also Y possess property P”, in which Y is the target or victim of the curse, while X and P are variables that change in accordance with the intended results. We provide a provisional taxonomy of simile formulae, offer new readings and interpretations of some defixiones, and compare Greek and Latin documents. Due to its length, the paper has been divided into two parts. In the first part, presented here, we focus on comparata that reference the materiality of the tablet itself and comparata referencing corpses or ghosts of the dead. The remaining comparata, namely animals, historiolae and rituals, aversus formulae and unusual orientations of the script, “names”, and drawings, will be presented in a follow-up paper, to be published in the next issue of Philologia Classica.

dc.description.sponsorship

value: This study is a result of the project GA ИR 19-02741S “The Transmission and Transformation of Ideas in Hellenism, Early Judaism, and Early Christianity” funded by the Czech Science Foundation.

dc.language.iso

value: en

value: Philologia Classica;Volume 14; Issue 1

dc.subject

value: curse tablets

value: defixiones

value: ancient magic

value: sympathetic magic

value: Greek and Latin epigraphy

value: similia similibus

value: simile formula

value: materiality

value: ghosts in antiquity


dc.contributor.author

value: Ermolaeva, Elena L.

dc.identifier.citation

value: Ermolaeva E. L. Vyach. Ivanov’s Greek poem to G. A. Rachinsky. Philologia Classica 2019, 14(1), 121–130.

dc.description.abstract

value: Three ancient Greek epigrams by Vyacheslav Ivanov (1866–1949), dedicated to renown classical scholars Tadeusz F. Zieliński, Mikhail I. Rostovtzeff, and to religious philosopher and literate G. A. Rachinsky (1859–1939), were published in the collection of poems Nezhnaja tajna [‘Soft Secret’], ΛΕΠΤΑ, Humaniorum studiorum cultoribus (SPb, 1912, 112–113). This article provides a commentary on the Greek poem to Rachinsky based partly on archive materials. Rachinsky, of whose personality we know mostly from memoirs by Andrey Bely, N. A. Berdyaev and from correspondence and diaries of his contemporaries, chaired the Moscow Religious Philosophic Society ‘in memory of Vl. Solovjov’. He translated into Russian, inter alios, Nietzsche, Goethe, Maupassant and Balzac. Ivanov’s archives in Rome and Moscow keep some unpublished letters written by Rachinsky to Ivanov in 1910–1914. The correspondence allows to suppose that cordiality and even friendship between them developed in 1910. In the ‘Soft Secret’, Ivanov also dedicated to Rachinsky a Russian poem ‘On Receiving a Greek Prayer’. On December 25, 1910, Rachinsky sent to Ivanov from Moscow to St. Petersburg a card, most probably his Christmas greeting, with the Ode 5 for Choir, Irmos of the morning service for Christmas, in Greek. Conceivably, this text is a key to understanding of Ivanov’s quite dark Greek and Russian poems, which formed a poetic answer in gratitude for Rachinsky’s Greek prayer. In Ivanov’s Greek poem, there is a deliberate mixture of pagan and Christian vocabulary. It starts with the pagan πρόμαντις ‘prophet’ and goes on to οἰκτιρμῶν τε τοῦ Πατρός… εἰρήνης τε ‘Father of mercies and peace’. This recalls the wording of the NT and the Prayer for Christmas: Θεὸς ὢν εἰρήνης, Πατὴρ οἰκτιρμῶν. A scholarly poet, Ivanov expressed his thanks to a friend who could reveal insight into his complicated style. The author of the present contribution specifies the date of Ivanov’s Greek poem as between December 26, 1910 and January 28, 1911, and of his ‘On receiving a Greek Prayer’ between the 17th and the 28th of January, 1911.

dc.language.iso

value: ru

dc.publisher

value: St Petersburg State University

dc.subject

value: Vyacheslav Ivanov

value: G. A. Rachinsky

value: ΛΕΠΤΑ

value: neo-Hellenic poetry

dc.type

value: Article


dc.contributor.author

value: Kazanskaya, Maria N.

dc.identifier.citation

value: Maria N. Kazanskaya. On Two Expressions for the New Moon in Latin. Philologia Classica 2019, 14(1), 68–83.

dc.description.abstract

value: The article examines two expressions for the new moon in Latin, luna silens and luna sicca (or sitiens). Despite the unusual imagery behind the choice of these epithets, the expressions appear in unremarkable, technical contexts (mostly, in works on agriculture by Cato, Columella, Pliny the Elder) and denote this particular phase of the lunar cycle without any indication that the metaphors were perceived by speakers. The paper aims at explaining this paradox. It is shown that neither of these expressions was based on superstitions or popular lore. They reflected, in fact, an attempt to present the phase of the lunar cycle when the moon is invisible in contrast to other visible phases, which are easier to identify. Thus, luna silens was created by opposition to luna crescens “the waxing moon”, as denoting the moment before active, visible growth will begin. Luna sicca, on the other hand, was created by opposition to luna plena, “the full moon”, where the moon would be imagined as a vessel, gradually filled to its fullness by white light. Finally, luna sitiens was an expression, synonymic to luna sicca, created by analogy with luna silens. While these expressions were used as terms without any artistic effect, Augustan poets seem to have recognized their poetic potential and, on some occasions, put it to use (in particular, Verg. Aen. 2, 255 and Prop. 2, 17, 15).

dc.language.iso

value: en

dc.relation.ispartofseries

value: Philologia Classica;Volume 14; Issue 1

dc.subject

value: new moon

value: luna silens

value: luna sicca (sitiens)

value: Cato

value: Pliny the Elder

value: Columella

value: agricultural lore

value: Vergil

value: Propertius


dc.contributor.author

value: Galdi, Giovanbattista

dc.identifier.citation

value: Giovanbattista Galdi. Per peccatum cecidit diabolo faciente: On the causal/instrumental uses of “faciente + (pro)noun” in imperial and late Latin. Philologia Classica 2019, 14(1), 89–106.

dc.description.abstract

value: This present paper is concerned with the causal/instrumental uses of faciente + (pro)nominal head within an ablative absolute. We only examine the instances in which the participle does not govern a direct object and is not accompanied by further arguments and/or satellites, as in Jer. In psalm. 89 l. 28 qui per peccatum cecidit, diabolo faciente, rursum per Christum resurgat ad gloriam (“he who fell through sin under devil’s influence, shall soon be reborn to the Glory through Christ”). The analysis is restricted to the imperial and late period because the construction is not attested until Ovid (Met. 2, 540–541 lingua faciente loquaci / qui color albus erat, nunc est contrarius albo “through his tongue’s fault the talking bird, which was white, was now the opposite of white”, transl. Loeb). The discussion consists of four main sections. After a short survey of the main studies on the topic, we introduce the analysed corpora, the selection criteria of the data and the overall results. In section 5 we discuss some possible reasons behind the origin of the syntagm. Subsequently, the use and expansion of the syntagm in later centuries is analysed in the light of recent studies on the reanalysis of participles as prepositions. We show that faciente began a categorial shift into the class of causal/instrumental prepositions, but for reasons that shall be explained, this process remained unaccomplished. In the last section, we make a brief comparison with other absolute ablatives that include semantically related participles (operante, instigante, praestante), pointing out the main differences between them.

dc.publisher

value: St Petersburg State University

dc.subject

value: Late Latin

value: Christian Latin

value: categorial reanalysis

value: transcategorization

value: grammaticalization

value: participles

value: deverbal prepositions

value: ablative absolute

value: semantic bleaching

value: facere


dc.contributor.author

value: Kuznetsova, Natalia A.

dc.identifier.citation

value: Natalia A. Kuznetsova. Plut. Ti. Gracch. 16, 1: a Gracchan law on appeal? Philologia Classica 2019, 14(1), 56–67.

dc.description.abstract

value: According to Plutarch, Tiberius Gracchus announced during the election campaign of the 133 BCE, that he would pass a number of laws, and among them — the law granting the right of appeal to the people (provocatio) ἀπὸ τῶν δικαστῶν. Ti. Gracchus has died before he passed the alleged law. Besides Plutarch, his last reform programme is attested only by Cassius Dio, who mentions no law on appeal. The whole programme is very similar to the laws of Gaius Gracchus, and there is suspicion, that it consists of the laws of Gaius which were ascribed to Tiberius to depict him as a power-seeking demagogue. What could be the aims of the law on appeal and what it meant exactly? Firstly, both Gracchi could consider an appeal against the senatorial extraordinary commissions which would protect the Gracchans against political persecution. This measure seems to be more appropriate after the advocates of Tiberius Gracchus were prosecuted in senatorial courts. But Gaius Gracchus, instead of it, prohibited appointing the extraordinary courts iniussu populi. Secondly, if the aim was to gain the electors, Tiberius could promise them appeal against murder courts, though it would be pernicious for the public order. Finally, in all other cases the bill on appeal would be of no use for the Gracchans, but would make them a good target of criticism. Such a measure could well be invented by an anti-Gracchan source.

dc.language.iso

value: en

dc.relation.ispartofseries

value: Philologia Classica;Volume 14; Issue 1

dc.subject

value: provocatio ad populum

value: Gaius Gracchus

value: Tiberius Gracchus

dc.title

value: Article


dc.contributor.author

value: Moretti, Paola Francesca

dc.identifier.citation

value: Paola Francesca Moretti. Orality in the Gesta concilii Aquileiensis (AD 381). Philologia Classica 2019, 14(1), 107–120.

dc.description.abstract

value: In this paper, a methodological issue is considered concerning the corpus of texts bearing witness to “spoken Latin”. Within this corpus there are also some texts that have been neglected up until now, stemming from shorthand records of spoken utterances: all of them — either dialogal or monologal — share a conversational allure, that allows the singling out of both universal and historical features of spoken (late) Latin. One of these texts, the Gesta concilii Aquileiensis, is then examined: the shorthand report of a Church council summoned in AD 381, where a lively debate is recorded among bishops supporting opposite views — Catholic vs. Arian — of the divinity of Christ. The survey on the universal traits of orality surfacing in the Gesta focuses on the textual-pragmatic, the syntactic and the semantic levels. It leads to interesting results, concerning above all syntax (prominence of parataxis, and of descendent order of the phrasal constituents within the complex sentence, i.e. independent clause > dependent clause) and semantics (lack of lexical innovation; inclination for expressive words). Despite the undeniably formal — and sometimes even formulaic — character of the dialogue, I would argue that the Gesta allow us to listen as it were to the voices of a group of cultured bishops animatedly discussing subtle theological matters.

dc.publisher

value: St Petersburg State University

dc.subject

value: Latin language

value: spoken Latin

value: late Latin

value: Christian Latin

value: universal traits of orality

value: orality

value: Council of Aquileia (AD 381)


title: A Tale of Two Manuscripts

dc.contributor.author

value: Pozdnev, Michael M.

dc.identifier.citation

value: Michael M. Pozdnev. A Tale of Two Manuscripts. Philologia Classica 2019, 14(1), 131– 143.

dc.description.abstract

value: The post-Renaissance copies of Aristotle’s Poetics were mostly made for scholarly use. The copyists such as Anton Salvini, a Florentine polymath, librarian and professor of Greek, drew on MSS as well as on printed editions in an attempt to establish the text they could use for translation or academic teaching. Still uncertain remains the rationale of the latest known manuscipts — from the Vatopedi monastery on Mt. Athos (ca. mid 18th cent.) and from Bucharest (of the early 19th cent.). Several similarities these copies display suppose common provenance. The Greek diaspora in Bucharest blossomed around 1800 and Romania is linked to Vatopedi by a long tradition of orthodox learning. The MSS in question provide an overall impression of a schoolwork. The Athoan is of supreme quality while the Romanian often resembles an abstract. The first MS was probably written soon after the foundation of the Athonite Academy near Vatopedi. Aristotle’s Poetics is hardly suitable for monastic learning, but Eugenius Bulgaris who was the headmaster of Athonias from 1753 to 1758 introduced ancient texts into its curriculum: from one of his letters we conjecture that Plato and Aristotle were studied there. It is thus reasonable to suppose that the cod. Vatopedius was made in the Athonias for learning purposes. By 1800 the Academy was in decline but they still taught disciplines and read texts introduced by Bulgaris. So, the Bucarestensis could have been written in the same place. Judging by the composition of the codex its maker was nurturing interest in ancient and modern Greek literature.

dc.description.sponsorship

value: This article was prepared within the framework of Russian Science Foundation research project № 18-18-00060.

dc.language.iso

value: en

value: Aristotle

value: Poetics

value: manuscripts

value: Athonias Academy

value: Bulgaris

dc.title

value: A Tale of Two Manuscripts


dc.contributor.author

value: Starikova, Arina O.

dc.identifier.citation

value: Arina O. Starikova. Corinth and Ephyra in Simonides’ Elegy (fr. 15–16 West, Plut. De malign. 872D–E). Philologia Classica 2019, 14(1), 8–19.

dc.description.abstract

value: Plutarch cited Simonides’ elegy with toponyms Corinth and Ephyra as proof that Corinthians had participated directly in the battle of Plataea (Plut. De malign. 872D–E). Though several places in Greece bore the name Ephyra (Strab. 8, 3, 5), a number of features in Simonides’ text allows us to identify Ephyra with Corinth, but the juxtaposition of two names of the same city needs to be explained. On the one hand, Ephyra could denote a territory adjacent to Corinth, but it is difficult to localize it; attempts were made to identify the historical Ephyra with one of the settlements of the Mycenaean period in the vicinity of Corinth (Korakou and Aetopetra). On the other hand, several sources mention the fact that Ephyra could be used as the ancient name for Corinth, and Aristarchus remarked that in Homer Corinth was called Ephyra in the characters’ speeches (i. e. by Glaucus); to be sure, in literary texts, and especially in poetry, the toponyms Ephyra and Corinth are virtually interchangeable. It thus seems probable that Simonides mentioned Ephyra as the ancient name of Corinth, implying by the use of this toponym, as well as by the mentioning of Glaucus, that the Corinthians who fought at Plataea were equal in prowess to the Homeric heroes.

dc.publisher

value: St Petersburg State University

dc.relation.ispartofseries

value: Philologia Classica;Volume 14; Issue 1

dc.subject

value: Simonides

value: Corinth

value: Ephyra

value: battle of Plataea

value: Acrocorinth

value: Glaucus

value: Korakou

value: Aetopetra

dc.type

value: Article


title: Le Sirene e l’arte culinaria

dc.contributor.author

value: Tosetti, Sara

dc.identifier.citation

value: Sara Tosetti. Le Sirene e l’arte culinaria. Philologia Classica 2019, 14(1), 20–26.

dc.description.abstract

value: The present contribution examines the relationship between ancient Greek comic poets, who worked in different periods and cultural contexts. The study considers the specific case that binds Epicharmus (Syracuse, 5th century BC), Nikophon (Athens, 5th century BC) and Hegesippus (native of Taras, 3rd century BC). The comparison of fragmentary texts casts new light on the connection between these authors, highlighting the reuse of subjects previously known and developed. The main part of this work analyses a long fragment from Hegesippus, where a boastful chef compares his own culinary skills to the seduction technique of the Homeric Sirens. The juxtaposition of these monstrous beings with food is not only a parody of Homer and does not constitute a new image in the Greek comic literature. Instead, it seems to be part of a shared repertoire, since it was used by Epicharmus and Nikophon two centuries earlier. It is therefore possible that the ancient Greek comic poets had at their disposal a number of models and situations already tested and deemed good for the success of the pieces. The paper considers the importance of Epicharmus’ image and examines the function of the Homeric parody as well as the meanings that it conveys. Hegesippus refers to this subject with an allusion which should be easily understood by his audience.

dc.language.iso

value: en

dc.subject

value: Hegesyppus

value: Epicharmus

value: Nikophon

value: Sirens

value: Greek comedy

value: a boastful chef

value: ancient Greek culinary art

dc.title

value: Le Sirene e l’arte culinaria