La tesi mira a esaminare la genesi del Calloandro di Giovan Ambrogio Marini nel contesto del ricco e dinamico contesto sociale e culturale della Genova della prima metà del XVII secolo. Le pagine prefattorie premesse alle varie edizioni dell’opera rappresentano un contributo importante per la definizione di un genere la cui diffusione non fu accompagnata, in Italia, da uno studio teorico e sistemico. Dopo una ricognizione delle fonti sulla biografia e la produzione letteraria dell’autore, nel primo capitolo viene proposta una sintesi dettagliata della trama del romanzo che illumina gli elementi fondamentali del testo e del genere. Nel secondo, si prosegue con l’analisi della struttura narrativa dell’opera, soffermando l’attenzione sulle tecniche di costruzione dell’intreccio. Quindi, si procede all’individuazione nel romanzo greco d’epoca ellenistica e nella tradizione comica i modelli letterari che influenzarono in modo più significativo la fantasia del Marini nella composizione del Calloandro. Nel quarto capitolo è affrontato il sistema dei personaggi, in cui, tra le molte figure generiche e inconsistenti, si distinguono alcuni personaggi complessi e imprevedibili: questi fanno del Calloandro un esperimento maturo del genere in cui il realismo psicologico di matrice ligure si combina con il gusto per l’avventura proprio dei romanzi di produzione veneta. / This thesis examines the origin of Giovan Ambrogio Marini’s Calloandro in Genoa’s rich and dynamic social and cultural context of the first half of the XVII century. Introductory pages to the novel’s various editions represent an important contribution about the novel’s developement in Italy, where the success of the genre wasn’t followed by a theoric and systemic study. After a research on the sources concerning the author’s biography and literary production, the first chapter presents a detailed synthesis of the novel’s plot which fixes some fundamental elements of this kind of work. The second chapter is about the novel’s narrative structure focusing on the techniques of the plot’s building. Then the third chapter describes literary models which influenced Marini’s work, in particular the Greek novels of Hellenism and the comic tradition. The fourth chapter analyses the characters' system: there are some subtle and unforeseeable characters, among many generic and insubstantial figures, that make Calloandro a unpredictable novel in which the psychological realism, typical of Ligurian novels, is combined with the taste of adventure, typical of the Venetian novels.

Medieval rhetoric, as a field and as a subject, has largely been under-developed and under-emphasized within medieval and rhetorical studies for several reasons: the disconnect between Germanic, Anglo-Saxon society and the Greco-Roman tradition that defined rhetoric as an art; the problems associated with translating the Old and Middle English vernacular in light of rhetorical and, thereby, Greco-Latin precepts; and the complexities of the medieval period itself with the lack of surviving manuscripts, often indistinct and inconsistent political and legal structure, and widespread interspersion and interpolation of Christian doctrine. However, it was Christianity and its governance of medieval culture that preserved classical rhetoric within the medieval period through reliance upon a classic epideictic platform, which, in turn, became the foundation for early medieval rhetoric. The role of epideictic rhetoric itself is often undervalued within the rhetorical tradition because it appears too basic or less essential than the judicial or deliberative branches for in-depth study and analysis. Closer inspection of this branch reveals that epideictic rhetoric contains fundamental elements of human communication with the focus upon praise and blame and upon appropriate thought and behavior. In analyzing the medieval world’s heritage and knowledge of the Greco-Roman tradition, epideictic rhetoric’s role within the writings and lives of Greek and Roman philosophers, and the popular Christian writings of the medieval period – such as Alfred’s translation of Boethius’ Consolation of Philosophy, Alfred’s translation of Gregory the Great’s Pastoral Care, Ælfric’s Lives of Saints, Ælfric’s Catholic Homilies, Wulfstan’s Sermo Lupi ad Anglos, and the anonymously written Vercelli and Blickling homiles – an early medieval rhetoric begins to be revealed. This Old English rhetoric rests upon a blended epideictic structure based largely upon the encomium and vituperation formats of the ancient progymnasmata, with some additions from the chreia and commonplace exercises, to form a unique rhetoric of the soul that aimed to convert words into moral thought and action within the lives of every individual. Unlike its classical predecessors, medieval rhetoric did not argue, refute, or prove; it did not rely solely on either praise or blame; and it did not cultivate words merely for intellectual, educative, or political purposes. Instead, early medieval rhetoric placed the power of words in the hands of all humanity, inspiring every individual to greater discernment of character and reality, greater spirituality, greater morality, and greater pragmatism in daily life.

Doctorat en Langues et lettres / info:eu-repo/semantics/nonPublished

<p align="justify">62 ostraca grecs (documents écrits sur tessons de céramique), conservés depuis 1910 à la Bibliothèque Nationale et Universitaire de Strasbourg (France), sont ici édités pour la première fois. Il s'agit essentiellement de reçus d'impôts, qui proviennent de Thèbes (Haute-Egypte) et datent du Haut-Empire romain, en particulier du IIe s. apr. J.-C. La présentation met en évidence un phénomène bien connu en papyrologie, mais qui n'avait guère été exploité pour ce type de textes: les contribuables, en conservant ces documents pour un éventuel contrôle, se constituaient de modestes archives privées. Celles-ci ont parfois été retrouvées telles quelles, puis dispersées sur la marché des antiquités: il convient donc, autant que possible, de les reconstituer dans la publication, de sorte que 27 ostraca conservés dans d'autres collections (Royal Ontario Museum; Biblioteca Medicea Laurenziana; Sorbonne) mais apparentés aux nouveaux documents de Strasbourg, sont republiés ici.</p> <p><p><p align="justify">Les dossiers ainsi réunis permettent diverses recherches sur le système de taxation complexe mis en place à l'époque romaine (impôts capitaires, fonciers et autres) et sur l'organisation de la perception et ses variations dans le temps et, surtout, selon les sites. Ils éclairent également la topographie de Thèbes, du point de vue administratif, à cette époque. Une petite moitié des textes publiés ici, dont plusieurs sont bilingues, constituent les archives d'une famille de prêtres, dont un stoliste d'Apollon (Montou) et Asklèpios (Imhotep); ils apportent ainsi un témoignage important sur le milieu où se maintint le plus longtemps l'usage du démotique: à Thèbes comme ailleurs en Egypte, il apparaît qu'il s'agit du clergé.</p><p> / Doctorat en philosophie et lettres, Orientation langue et littérature / info:eu-repo/semantics/nonPublished

This paper will look at the interpretation and translation of ἀρσενοκοῖται (1 Cor 6:9) in the list of people who will not inherit the kingdom of God. The word is mentioned in 1 Cor 6:9-10, and it has been translated in ways going from “homosexual”, “men who lay with men” and “sodomite” to “a man who lets others use himself or who uses others for debauchery” and “pedophile”. By looking at the views on sexuality, and male same-sex sexuality in particular, pertaining the Greco-Roman society and the Jewish culture contemporary to Paul, and also paying attention to the textual context as well as the context of the congregation in Corinth, the study has its aim set on finding what the word might have denoted to the first readers in the congregation in Corinth, and to Paul. The goal, then, is not to find a translation of the word ἀρσενοκοῖται that is literal, but to find one that is as close to a dynamic equivalent as is possible. This goal will, hopefully, be attained by giving the translation to the modern reader that is the one most likely to connote the same ideas and emotional connotations as the Greek word did in its original context. As the meaning of words change with time and context, there is a need for a translation that can bridge the gap created by that shift of meaning. Building that bridge in the case of ἀρσενοκοῖται is the goal of this paper. When the meaning, or meanings, that is found most likely to have been attained by the ancient readers is found, there will be a critical evaluation of some of the modern translations (and some a bit older) of the word in 1 Cor 6:9 to see if there already exists a translation that can be said to reach the goal of dynamic equivalence, given the meaning that is found most plausible in this paper. The study will argue that that is not the case, and therefore also propose a new translation, one that is argued to be closer to dynamic equivalence than those that has been evaluated. This translation is ”Men who sexually exploit men to gain social powers”. / Denna uppsats undersöker översättningen och tolkningen av ordet ἀρσενοκοῖται, det ord som avslutar 1 Kor 6:9 och är del av en lista över dem som inte kan ärva Guds rike (6:9-10). Ordet har översatts på olika sätt genom tiderna, med förslag som sträcker sig från “homosexuella”, “sodomiter”, “män som ligger med män” till “en man som låter utnyttja sig eller utnyttjar andra till osedlighet” och “pedofiler”. Genom att titta på hur sexualitet, och främst då manlig homosexualitet, sågs i den grekisk-romerska och judiska kontexten på Paulus tid, samt studera ordets litterära kontext och församlingens kontext i Korint, är målet att utröna vad ἀρσενοκοῖται bar med sig för betydelser och konnotationer för Paulus och de första mottagarna i Korint. Vad ett ord betyder är inte alltid statiskt över tid och rum utan förändras ofta, om än gradvis. Det riskerar därför att uppstå en klyfta mellan det som ordet från början innebar samt uppfattades som att det innebar, och hur det uppfattas idag. Den här uppsatsens mål är att överbrygga den klyftan för ἀρσενοκοῖται genom att ta reda på vad det grekiska ordet innebar i sin ursprungliga kontext och sedan ge en översättning som på bästa möjliga sätt ger en modern läsare konnotationer som i högsta möjliga grad stämmer överens med de konnotationer som de antika läsarna fick när de mötte ordet. Detta innebär alltså att målet inte är att ge en bokstavlig översättning av ἀρσενοκοῖται, utan en dynamisk ekvivalent översättning, där läsaren så långt det är möjligt får möjligheten att uppfatta det de första läsarna uppfattade. När den, eller de, meningar det är mest troligt att ordet bar med sig i sin ursprungliga kontext är konstaterade, kommer en kritisk utvärdering utifrån den slutsatsen göras av ett antal moderna översättningar (och några lite äldre), för att se om det finns en existerande översättning som uppnår dynamisk ekvivalens. Det kommer visa sig att så inte är fallet, och en ny översättning kommer därför att föreslås: ”Män som sexuellt utnyttjar män för att vinna social makt”.

La domination romaine est une période « mal-aimée » de l’Egypte ancienne. Elle est néanmoins très intéressante et mériterait davantage d’études. <p>Réaliser une analyse du matériel de cette époque n’est donc pas chose aisée. Il faut comprendre, dès le départ, que la recherche sera confrontée à des préjugés, des problèmes de documentation et une certaine négligence de la part des scientifiques. Il convient de poser les buts de recherche, de se conformer à une méthodologie rigoureuse et de dégrossir une série de conclusions. <p>Il semble opportun d’étudier l’art d’époque Julio-Claudienne en Egypte. Cette thématique s’impose pour de multiples raisons.<p><p>Nous nous trouvons face à deux civilisations sortant d’un conflit récent (les guerres civiles romaines qui ont conduit à l’affrontement d’Octave-Auguste avec Antoine et Cléopâtre VII, dernière reine de la dynastie Lagide) où l’une a triomphé de l’autre. Ces tensions vont-elles être tangibles dans l’art ?Pour des raisons matérielles, il faut délimiter le sujet à aborder. L’étude de cet article sera donc consacrée majoritairement aux images de temple et aux stèles. <p><p>Ce ciblage s’explique non seulement pour des raisons matérielles mais aussi pour l’intérêt scientifique que ce sujet représente. Pendant longtemps, les reliefs égyptiens d’époque romaine ont été considérés comme un art altéré sans aucune autre fonction que de préserver une tradition vouée à son inéluctable disparition. Plusieurs questions se sont posées d’emblée :qui commanditait les monuments, qui les finançait, qui les réalisait, y-avait-il un suivi de la part du pouvoir central romain et qui en étaient les relais ?<p>L’image royale des temples d’époque romaine en Egypte est fortement tributaire des types iconographiques des époques pharaonique et ptolémaïque. Néanmoins, certains détails révèlent qu’il ne s’agît pas d’une copie servile. Les innovations d’époque romaine sont visibles dans le rendu du détail, des suggestions de volume ou l’utilisation d’un mode représentatif. L’étude de ces images permet de mieux comprendre les techniques de dessin en Egypte romaine et l’organisation du travail des artistes :isoler des « mains », supputer l’existence de « cahiers de modèles » et d’écoles de style ( parfois, plusieurs au sein d’un même temple ). Certaines scènes sont plus récurrentes dans certains endroits géographiques: leur analyse permet de comprendre les enjeux géographiques, politiques et religieux que la propagande voulait faire passer à travers elles.<p>Enfin, d'autres recherches (prosopographie.) pourraient permettre de mieux comprendre le microcosme où se sont élaborées ces images. / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished

ANNOTATION: The work The Mirror of Reality in the Imagery of Dreams of the 19th and 20th Centuries - Creative Individuality versus the Chaos of the Time is based on the assumption that dreams are inseparably linked to the concept of existence in human life (Michel Foucault). The study touches on the ways in which dreams are depicted in visual culture that does not coincide with chronologically organized historical events, but is an expression of a free alliance between artists in the European space and centuries of common experience. These works are generally socially critical, exposed to unimaginable pressure from public censorship. The artist must pretend it is only an innocent game, a crazy idea, a whim. At the same time, these paintings are not an expression of boundless imagination, but they are subject to the firm rules of spatial construction of the painting. This is due to the traditional delimitation of dark depths - the underworld of Virgil's Saturn myth of pre-Roman culture, alternating with the vertically felt open heavens as variants of the original Plato's The Myth of Er, which in the 20th century paintings is replaced by the idea of an open landscape with illumination on the low horizon. The work deals with the work of Albrecht Dürer, his copperplate Melancholia I (1514) and his so-called...

La tesi si occupa di verificare l’influenza che i classici greci e latini hanno esercitato su i padri fondatori americani e più in particolare su Thomas Jefferson. La prima sezione tratteggia il contesto universitario e lo studio delle lingue classiche tra seicento e settecento, comprendendo non solo le università inglesi (Oxford e Cambridge) e scozzesi, ma anche i nuovi college nati nelle colonie americane. Tale analisi dei modelli e delle pratiche educative ha permesso, in effetti, di comprendere meglio l’influenza dei classici sui rivoluzionari americani. Nello specifico viene scandagliata a fondo l’educazione ricevuta da Jefferson. Tra i numerosi spunti di studio aperti da codesto argomento, il lavoro si concentra sulle modalità con cui i classici gli furono insegnati, sul suo Commonplace Book (una raccolta di brani tratti in parte da autori antichi letti in giovinezza) e su documentazione epistolare. Quest’ultima è oggetto particolare di studio, allo scopo di scoprire quali opere antiche Jefferson, in età adulta e durante la vecchiaia, lesse e apprezzò. Essendo un collezionista di libri, comprò moltissimi testi classici come dimostrano alcuni suoi manoscritti. Nonostante manchino dati precisi a riguardo, risulta inoltre che Jefferson, benché facesse largo uso di traduzioni, preferiva leggere in originale e che probabilmente abbia letto la maggior parte di questi libri durante il ritiro dalla vita politica. La seconda parte della tesi si concentra, invece, a indagare quanto la sua educazione classica abbia contributo alla formazione della sua personalità e delle sue idee, nonché alla forma stessa del suo pensiero in merito ad alcune tematiche. Lo studio è di conseguenza dedicato all’esperienza umana di Jefferson, in particolare alla sua riflessione sulla morte e sull’eternità, temi fortemente legati alla sua ricezione di idee epicuree e stoiche. Epicureismo e Stoicismo rappresentano, in definitiva, i due sistemi filosofici antichi che hanno maggiormente influenzato la sua personalità e il suo pensiero. / The aim of the present work is to evaluate the impact of the ancient classics on the American Founding Fathers, with a particular focus on Thomas Jefferson. The first section gives a wide portrait of the academic context in which the Founders were educated, comprising not only of Oxford, Cambridge, and the Scottish universities, but also the colonial colleges. The evaluation of the educational practices in use at the time makes it possible to understand better the classical impact on revolutionary Americans. In particular, this analysis studies in depth Jefferson's education. Of the many possible perspectives and approaches to this topic, the present work focuses on the way ancient classics were taught to him, his Commonplace Book, which reports part of the ancient classics he read during his youth, and his correspondence. The latter has been studied especially to understand which other ancient writers he read, valued, and esteemed in his adulthood and old age. As book collector, Jefferson bought an incredible number of ancient classics, as attested by a few manuscripts of his book lists. Despite the dearth of sure evidence, it is very likely that he read the ancient works largely during his retirement. He loved reading them in the original, though he made great use of translations. The second part of this work is dedicated to investigating how Jefferson's classical education contributed to the building of his personality and ideas, as well as how he elaborated specific classical themes in his own life. The study is thus focused on Jefferson's personal human experience, specifically on his reflection on human mortality and the afterlife. These themes, indeed, are strictly linked to his reception of Epicurean and Stoic tenets, the two ancient philosophical systems which had the greatest and most profound impact on Jefferson's personality and thought.