The present thesis is an annotated critical edition of the Dialogue on Demetrios Kydones' Antirrhetic against Neilos Kabasilas by the Byzantine scholar and theologian Demetrios Chrysoloras (ca. 136o-post 1440). Composed in the form of an imaginary dialogue this text presents the Orthodox position with reference to the procession of the Holy Spirit, the main doctrinal issue that divided, and still divides, the Greek Orthodox and Roman Catholic Churches. In this fictitious dialogue Chrysoloras 'resurrects' both Kydones (t 1397) and Kabasilas (+1363), as well as Thomas Aquinas (t1274), the author who gave rise to their own debate. In this way, three theological discourses, and hvo perceptions are involved in Demetrios Chrysoloras' work. At the same time this text highlights perspectives of cultural and ethnic identity within Byzantine society. The thesis comprises an Introduction and a critical edition of. the text. The Introduction is divided into two Parts (I-II). Part I gives information on the author and his times, his works and the background of the composition of this text in the context of the ecclesiastical dialogue between Byzantine and Western theologians in this period. This Part also examines the circumstances that gave rise to the composition of this fictitious Dialogue, followed by an analysis of its structure and content, a commentary on the arguments put forward by Chrysoloras to refute Kydones' Antirrhetic and an evaluation of the Dialogue in the wider historical, theological and cultural context. Part II is devoted to the manuscript tradition. The four codices which preserve the complete text of the Dialogue, datable between the fifteenth and sixteenth centuries, are described and studied from the codicoiogical and palaeographical point of view, followed by a palaeographical and textual examination in order to establish their relation. To help the reader, the edition of the text is accompanied by five apparatuses, recording: (a) passages of Neilos' treatise On the Procession of the Holy Spirit (DPSS III) and Kydones' Antirrhetic (Defensio); (b) parallel passages in Chrysoloras' Dialogue and other works of his; (c) passages from Thomas Aquinas' works cited in the text; (d) apparatus fontium recording proverbs and classical, Scriptural and patristic citations in the text; and (e) apparatu.s criticus recording.palaeographical and textual observations in the extant manuscripts. The edition is preceded by a brief note on the principles and conventions adopted, and a list of abbreviations and signs used in the apparatuses.

Eunapius of Sardis was a pagan Greek sophist and historian who lived from A.D. 345/6 until at least A.D. 414. Two of his works survive. The Lives of the Philosophers and Sophists is complete, but the Histories, which covered the period from A.D. 270 to A.D, 404, are fragmentary. This thesis falls into four parts. The first deals with Eunapius' family, education, and role as a sophist and the second examines the Lives in relation to other pagan and Christian biographies of this type. Part III is concerned with the reconstruction and formal characteristics of the Histories and Part IV demonstrates Eunapius' practice as an historian. Sardis was the metropolis of Lydia and prosperous enough to undertake an extensive re-building programme c. A.D. 400 when the defences were strengthened and the two main streets were paved and colonnaded with marble. It was a major Christian centre, but there were also an important Jewish community and a considerable pagan element. From the evidence of Eunapius' education and later life, his family seems to have belonged to the curial class and to have had at least moderate means. Eunapius was taught first at Sardis by Chrysanthius and went to Athens in his sixteenth year where he studied under Prohaeresius for five years. He then returned to Sardis and studied philosophy with Chrysanthius, for he was a Neoplatonist and a member of the school of Pergamon which traced its descent from Iamblichus. Eunapius also possessed a good enough knowledge of medicine to be regarded as a iatrosophist. In his later life, he appears to have been a gentleman sophist and historian who was familiar with the upper echelons of the provincial government, although he believed that a sophist's first loyalty was to his native city and he disapproved of imperial service, particularly by philosophers. Eunapius wrote the Lives c. 400, partly for didactic purposes, but more to commemorate Chrysanthius and Prohaeresius and to counter Christian hagiography. However, an examination of pertinent works shows that Eunapius owed nothing to Christian hagiography. On the formal level, the Lives combine the features of Sotion's Succession and Philostratus' Lives of the Sophists; on the spiritual level, Eunapius is most clearly indebted to Philostratus' Life of Apollonius of Tyana. Part III is largely concerned with the reconstruction of the Histories. The most important fragments are found in the Constantinian Eclogues de Sententiis and de Legationibus and these are dealt with first along with later historians for whom Eunapius was a source. (Such evidence as there is indicates that Ammianus Marcellinus used Eunapius.) Zosimus is the most important guide to the bias and content of the Histories since his New History from I,47 to V,25 depends exclusively upon Eunapius. A number of anonymous fragments in the Suda have been attributed to Eunapius and these are discussed in some detail. An outline reconstruction of the Histories on a regnal basis is then attempted and a solution for the problem of the second edition is proposed. Eunapius must have written both editions himself and have ended both in 404. Finally, the Histories are put in their formal context: Eunapius continued Dexippus, but his closest model appears to be Herodian. Eunapius' Histories were the canonical pagan Greek account of the fourth century A.D. and a major component of the Hellenic reaction against Christianity. Eunapius had good information, particularly for the east, and in his statements about his sources and other aspects of historiography he is similar to contemporary historians like Ammianus, However, he often distorted or suppressed facts in order to protect or to demonstrate his belief in pagan Providence. This is revealed by an examination of how he defamed Constantine and Theodosius (who are held principally responsible for the decline of the Roman empire) and made Julian the Apostate the hero of his Histories. The main feature of the account of Constantine is that it is constructed to fit a date of 326 for the emperor's guilt-ridden conversion to Christianity. Eunapius had to be more subtle in dealing with the contemporary Theodosius, but even so he saecularized the Battle of the Frigidus. Julian, on the other hand, is portrayed as the perfect ruler, a philosopher-king who was protected by Providence throughout his life and apotheosized on his death. The eight appendices provide detailed information in tabular form, except for Appendices V and VIII. The former elucidates the structure and chronology of Palladius' Lausiac History and the latter argues that there was no second edition of the Lives.

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This thesis produces an in-depth study of Ludwig Edelstein’s life and work enabled by the use of his correspondence read in the light of his ample scholarly output. Ludwig Edelstein (1902-1965) was an important scholar in the fields of the history of ancient medicine and science, classics, and philosophy, yet his life has not been accorded the interest it merits. This thesis will be the first extensive exploration of the entanglement of Edelstein’s bion and ergon. It will demonstrate the importance of considering life and work within the same sphere. Furthermore, it will underline the value of using correspondence for historiography and the richness of information a biographical study can provide, strengthening the case for more investigations of this kind. The thesis adopts a thematic approach and each chapter will explore Edelstein in a different role; as a dissenter, friend, collaborator, scholar, and teacher. The combined study of Edelstein’s correspondence alongside his published work allows for a more complete understanding of Edelstein’s legacy than has been available thus far. However, Edelstein’s life cannot be separated from its context, and so the thesis will also provide valuable information on a number of other areas including, but not limited to, the history of the disciplines he worked in, the intellectual milieu he was a part of, the ‘red scare’ at American universities, humanist ideals of education, and, via the first portrayal of his wife ever written, the position of female scholars in the first half of the twentieth century.

This thesis is a study of Archaic and Early Classical philosophical poetry within the competitive context which characterized the poetic production of that period. In particular, I evaluate the ideas and arguments of Xenophanes, Parmenides, Epicharmus and Empedocles in the context of the social and cultural aspects of Archaic poetic performance in order to evaluate their response to traditional agonism. As I argue, these figures entered the poetic contest not only to defeat their poetic adversaries, but also to transform and redefine the terms of the competition itself. Chapter 1 is devoted to the analysis of three institutionalized forms of poetic agonism: sympotic games, rhapsodic contests, and dramatic performances. In chapter 2, I evaluate the socio-political import of Xenophanes' poetry and argue that his conception of the greatest god serves to substantiate his moral prescriptions aimed at eliminating civic conflict. In chapter 3, I examine Parmenides' original notion of alētheia as logical deduction, whereby he provides a solution to the problem of the truth-status of poetry stemming from the Muses' ability to inspire both genuine and false accounts, as narrated in Hesiod's Theogony. Chapter 4 provides an analysis of Empedocles' polemic allusions to his poetic and philosophical predecessors. I argue that Empedocles' confidence in his poetic authority is ultimately grounded on his self-declared divine status, which grants him a unique and comprehensive poetic knowledge. In chapter 5, I evaluate Epicharmus' philosophical fragments against the background of early rhetoric and argue that, through the use of philosophically inspired arguments, Epicharmus aimed to make manifest philosophy's agonistic potential and to show how it could be exploited to one's own advantage.

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The title [Greek characters] was conferred on Euripides by an age which had forgotten the 'ancient quarrel' between poetry and philosophy - a difference which has been strongly reaffirmed in our own age. In undertaking to show the influence of pre-Socratic philosophy on Euripides, I hope also to show how much or how little sense there is in bestowing the name 'philosopher' upon a poet. At an early stage, the separate spheres of poetry and philosophy are not clearly defined. Drama in any case involves notions of character and action that are essentially philosophical. Euripides' psychology is based not only on the work of his predecessors in drama and on his own observation of human nature, but also (directly or indirectly) upon the speculations of the physical philosophers. He also owes much to the sophists and to religious and medical writers. His theology is bound up with his psychology, inconsistencies being due to a dramatic method which is in effect an early dialectic, comparable to the Socratic [greek characters] and with a direct bearing upon Aristotle's theory of [greek characters]. The first two chapters, interaction between Drama and philosophy (1) and (2), are introductory; the first deals with the evolution, through drama, of the notion of psychological determinism; the second traces the development by the pre-Socratics of certain concepts and ideas which have significance for drama as well as for philosophy. This is followed by an exegesis of five major tragedies, Medea, Hippolytus, Hecuba, Heracles and Bacchae, with shorter reference to the Troades and plays featuring Apollo. The concluding chapter attempts to classify and describe the general tendency of the thought which is to be grasped intuitively through the antilogies of the dramatic presentation.

This thesis will look at the changes brought about in the perception of women's role in society by the advent of Christianity. The early chapters will discuss the actual status of women in ancient Graeco-Roman and Jewish society, so far as that can be discovered; followed by St Paul's views on women, which heavily influenced St Augustine. I shall then examine the status assigned to women and slaves by Plato in his two outlines for ideal societies, the Republic and the Laws, and shall finish with an examination of Augustine's attitudes to women and slavery. Plato believed that intelligent women were just as capable as men of achieving the philosophical ideal, and he believed that there would be many intelligent women in any given society. Many of Augustine's Letters are addressed to 'holy women", though he was reluctant to accept that these women were not exceptional. Augustine had many female correspondents, most but not all of whom were consecrated virgins or chaste widows. It is quite clear that Augustine believed that these women could achieve salvation on their own account, and also that he respected the intellect of some of them. However, even these women were to live subdued, enclosed lives. In the City of God he follows Paul in circumscribing the actions of women, but his estimation of their intellect is consistently higher than Paul's. The major difference between Plato and the Christians on this issue was that for Plato, sex was a part of normal life, and indeed essential to the continuation of the State; whereas for Christians it had become a problem and a hindrance to salvation. Neither Paul nor Augustine considered it necessary to combat slavery, probably because they were more concerned with securing the afterlife than with correcting conditions in this life.

RIOS, Maria Erivanda França. Estudo da atividade citotóxica e do potencial antitumoral do extrato acetônico das sementes de Annona muricata L.(AMSA), em modelos experimentais in vitro e in vivo. 2013. 122 f. Dissertação (Mestrado em Farmacologia) - Universidade Federal do Ceará. Faculdade de Medicina, Fortaleza, 2013. / Submitted by denise santos (denise.santos@ufc.br) on 2013-08-05T13:45:37Z No. of bitstreams: 1 2013_dis_mefrios.pdf: 2626800 bytes, checksum: 0037c014fd2a250a03a2299014aa3a3a (MD5) / Approved for entry into archive by Erika Fernandes(erikaleitefernandes@gmail.com) on 2013-08-06T11:55:05Z (GMT) No. of bitstreams: 1 2013_dis_mefrios.pdf: 2626800 bytes, checksum: 0037c014fd2a250a03a2299014aa3a3a (MD5) / Made available in DSpace on 2013-08-06T11:55:05Z (GMT). No. of bitstreams: 1 2013_dis_mefrios.pdf: 2626800 bytes, checksum: 0037c014fd2a250a03a2299014aa3a3a (MD5) Previous issue date: 2013 / Annona muricata, popularly known as soursop, is a plant widely used in folk medicine as teas and infusions for the treatment of various diseases such as cancer. The aim of this study was to cytotoxicity evaluate the antitumor activity of the acetone extract of the seeds of Annona muricata. This study was conducted with a panel of four tumor cell lines, HL-60 cells, HCT-116, SF-295 and OVCAR-8 IC50 values obtained 0.1944 µg/ ml, 0.1488 µg/mL, 0.0601 µg/mL and 0.0987 µg/mL, respectively. In the analysis across from erythrocytes of mice obtained the IC50 of 9.23 µg/mL. The acute toxicity study was conducted in vivo and DL50 was 310.2 mg/kg. The study of hemolytic activity was performed using cell suspension from mice without causing lysis. The evaluation study antitumor doses (7.5, 15 and 30mg/kg/day orally) in mice transplanted with Sarcoma 180 showed activity at all doses, causing a reduction of 48.41% of tumor growth at the highest dose . Analyses of liver and kidney revealed that there were some changes in the liver, such as steatosis and focal necrosis suggesting liver toxicity in mice treated with acetone extract of the seeds of Annona muricata. These changes are, however, considered the possible reversal of the tissue with treatment discontinuation or dose adjustment. Biochemical analysis revealed an increase in serum creatinine at doses of 15 and 30 mg/kg/day. In haematological tests there were no changes in the groups treated with acetone extract of the seeds of Annona muricata. The results showed little change in physical parameters of the animal, biochemical and hematological showing that the extract is well tolerated and less toxic. / Annona muricata, conhecida popularmente como gravioleira, é uma planta usada amplamente na medicina popular na forma de chás e infusões para o tratamento de diversas doenças, como o câncer. O objetivo deste trabalho foi avaliar a citotoxicidade e a atividade antitumoral do extrato acetônico das sementes de Annona muricata. O presente estudo foi realizado frente a um painel de 4 linhagens de células tumorais, as células HL-60, HCT-116, SF-295 e OVCAR-8 obtiveram os valores de IC50 0,1944µg/mL, 0,1488µg/mL, 0,0601µg/mL e 0,0987 µg/mL respectivamente. Na análise frente a eritrócitos de camundongos obtivemos a IC50 de 9,23µg/mL. O estudo de toxicidade aguda foi realizado in vivo e a DL50 foi de 310,2 mg/kg. O estudo da atividade hemolítica foi feita utilizando suspensão de eritrócitos de camundongos não causando lise. O estudo da avaliação antitumoral nas doses (7,5; 15 e 30mg/kg/dia por via oral) em camundongos transplantados com Sarcoma 180 revelou atividade em todas as doses, causando uma redução de 48,41% do crescimento tumoral na maior dose. As análises do fígado e rins revelaram que houve algumas alterações no fígado, como esteatose e necrose focal sugerindo toxicidade hepática nos camundongos tratados com o extrato acetônico das sementes da Annona muricata. Essas alterações são, entretanto, consideradas de possível reversão do tecido com a descontinuidade do tratamento ou adequação da dose. As análises bioquímicas, revelaram um aumento nos níveis séricos da creatinina nas doses de 15 e 30 mg/kg/dia. Nos testes hematológicos não houve alterações nos grupos tratados com o extrato acetônico das sementes da Annona muricata. Os resultados mostraram poucas alterações dos animais nos parâmetros físicos, bioquímicos e hematológicos, mostrando que o extrato é bem tolerado e pouco tóxico.