Darbe tiriamas Herakleito kosmologijos ir stoikų fizikos santykis. Analizuojamos paralelės, skoliniai, bei novatoriški bruožai. Tiek Herakleito, tiek Ankstyvosios ir Viduriniosios Stojos atstovų raštai žuvę, yra surinkti ir išleisti tik fragmentai (M. Adomėnas 1995; I. Arnim1903-1924). Remiantis Herakleito ir stoikų filosofijos tyrinėtojų darbais (F. Ch. Kessidi 1982; Ch. H. Kahn 1966; M. Boeri 2001; A. A. Stoliarov 1999), darbe teigiama, kad Herakleitas turėjo žymios įtakos stoikų kosmologijai. Stoikai kaip ir Herakleitas mąstė pasaulį akcentuodami judėjimą, pasikeitimą ir kokybinę įvairovę, tačiau Stojos teorija pasaulio „darbinei schemai“ suteikia daugiau sistematiškumo ir struktūros. Stoikai savo fizikoje iš Herakleito perėmė vienintelio, tačiau vis atsinaujinančio ir cikliškai besivystančio kosmo sampratą, ugnies, kaip aktyvaus formuojančio principo koncepciją, bei logo - visuotinio kaitos kosme dėsnio sampratą, tačiau visos šios sąvokos, stoikų buvo praplėstos ir/arba modifikuotos. Taip pat magistro darbe analizuojamos naujos, stoikų sukurtos sąvokos: tvirtinimas, kad „viskas yra kūnas“, išreiškė originalų požiūrį į kosmą, „pneuma“[τό πνεύμα] – kosminė jėga, kurianti pasaulį, esantį nuolatinėje dinamikoje, Logas kaip ir Dievas, - materialūs. Sukuriama teorija apie „simpatiją“[συμπάθεια], - užtikrinančia visų kosmo dalių tarpusavio sąveiką. Darbe analizuojamos Stojos atstovų pateiktos... [toliau žr. visą tekstą] / This Master thesis studies the relationship between Heraclitus‘ Cosmology and Stoic Physics. The parallels between both writings, as well as appropriations and innovative ideas are discussed. Both Heraclitus‘ and Early and Middle Stoa‘s writings are lost and only fragments have survived and been published (M. Adomėnas 1995; I. Arnim1903-1924). Following the work of the researchers of Heraclitus and Stoic Philosophy (F. Ch. Kessidi 1982; Ch. H. Kahn 1966; M. Boeri 2001; A. A. Stoliarov 1999) the thesis argues that Heraclitus had a significant influence on Stoic Physics. The Stoics as well as Heraclitus contemplated the world by emphasising movement, change and qualitative diversity, while Stoics theory provided world’s “working scheme” with a better system and structure. In their Physics, the Stoics took from Heraclitus the idea of a single, continually resuming and cyclically developing cosmos, the conception of fire as an active and formative principle, and logos – the concept of a universal law of change in the cosmos. However all these concepts were extended and/or modified by the Stoics. Moreover, the thesis analyses new concepts originated by Stoics; the statement that “everything is corporeal” expressing an original view of cosmos, the notion of „pneuma“[τό πνεύμα] – the cosmic power that generates the world in constant movement, and the argument that Logos as well as God are material. The theory of “sympathy” [συ&#956... [to full text]

The Christian Topography by Kosmas Indikopleustes was both one of the most perplexing and one of the most elaborately illustrated manuscripts of the Byzantine era. Written in the sixth-century, the manuscript survives in three copies: Vatican Greek 699, a ninth-century codex in the Vatican collections, and two eleven-century copies, Sinai Greek 1186 in the library of Monastery of St. Katherine in Sinai, and Pluteus IX.28, in the possession of the Laurentian Library in Florence. The work attempted nothing less that the replacement of the Aristotelian-Ptolemaic system of the universe with a cosmological model the author thought was more in harmony with Christian scripture. The text was illustrated with many unique diagrams of the cosmos, as well as several narrative biblical images. Long disparaged as an obscure work by an ignorant author, scholarship focused instead on the ornate miniatures. Kurt Weitzmann and other scholars advanced the theory that the illustrators appropriated many images, particularly the narrative images from book five, from an earlier source, possibly a lost Octateuch tradition. The cosmological diagrams were seen as a novelty and largely ignored. This avenue of research resulted in a bifurcation of the text and image in scholarship of the manuscript, in which the illustrative program was seen as ad hoc or derivative and unrelated to the text or Kosmas' theories. After having thoroughly examined all three surviving manuscripts in person, I have come to a different conclusion. By exploring the author's use of language and typology, I believe I have demonstrated that all the images, even the problematic narrative ones, relate directly to Kosmas' theories and were probably original. Kosmas was not a fundamentalist or a "know-nothing" as previously described but a cosmopolitan and flexible thinker deeply immersed in the Christological debates of his era. Viewed in that context, The Christian Topography used a holistic approach where images and visual imagery were indispensable to the author's arguments. / Art History

<p>This is a study about life and death in prehistory, based on the material remains from the Early Bronze Age on the Greek mainland (<i>c.</i> 3100-2000 BC). It deals with the settings of daily life in the Early Helladic period, and the lives and experiences of people within it.</p><p>The analyses are based on practices of Early Helladic individuals or groups of people and are context specific, focussing on the interaction between people and their surroundings. I present a picture of the Early Helladic people living their lives, moving through and experiencing their settlements and their surroundings, actively engaged in the appearance and workings of these surroundings. Thus, this is also a book about relationships: how the Early Helladic people related to their surroundings, how results of human activity were related to the natural topography, how parts of settlements and spheres of life were related to each other, how material culture was related to its users, to certain activities and events, and how everything is related to the archaeological remains on which we base our interpretations.</p><p><i>Life and death in Early Helladic</i> <i>Greece</i> is the overall subject, and this double focus is manifested in a loose division of the book into two halves. The first deals primarily with settlement contexts, while the second is devoted to mortuary contexts. After an introduction, the study is divided into three parts, dealing with the house, the past in the past and the mortuary sphere, comprising three stops along the continuum of life and death within Early Helladic communities. Subsequently, mortuary practices provide the basis for a concluding part of the book, in which the analysis is taken further to illustrate the interconnectedness of different parts of Early Helladic life (and death).</p>

This is a study about life and death in prehistory, based on the material remains from the Early Bronze Age on the Greek mainland (c. 3100-2000 BC). It deals with the settings of daily life in the Early Helladic period, and the lives and experiences of people within it. The analyses are based on practices of Early Helladic individuals or groups of people and are context specific, focussing on the interaction between people and their surroundings. I present a picture of the Early Helladic people living their lives, moving through and experiencing their settlements and their surroundings, actively engaged in the appearance and workings of these surroundings. Thus, this is also a book about relationships: how the Early Helladic people related to their surroundings, how results of human activity were related to the natural topography, how parts of settlements and spheres of life were related to each other, how material culture was related to its users, to certain activities and events, and how everything is related to the archaeological remains on which we base our interpretations. Life and death in Early Helladic Greece is the overall subject, and this double focus is manifested in a loose division of the book into two halves. The first deals primarily with settlement contexts, while the second is devoted to mortuary contexts. After an introduction, the study is divided into three parts, dealing with the house, the past in the past and the mortuary sphere, comprising three stops along the continuum of life and death within Early Helladic communities. Subsequently, mortuary practices provide the basis for a concluding part of the book, in which the analysis is taken further to illustrate the interconnectedness of different parts of Early Helladic life (and death).

The world of Cosmas. The image of political nation in the oldest Czech chronicle This work focuses on the image of the political nation in the oldest Czech chronicle - Chronica Boemorum (The Chronicle of Czechs) by Cosmas, "the first Czech historian" [Robert Bartlett, University of St Andrews: "Bohemia made a spectacular debut in this respect with Cosmas of Prague, whose vivid prose style, gifts of powerful characterization and ability to convey action, and the occasional personal touches he allows (such as the yearning picture of his long-gone student days) make him not only a vital historical source for the Premyslid lands but also one of the great writers of the Middle Ages. He initiated a tradition which continued, with peaks and plateaux, throughout the Premyslid period, and this was important, for a native historical tradition was one of the marks of a Latin Christian society."] Cosmas' Chronicle (The Chronicle of Czechs) is part of the context of "national history". Cosmas wrote a scholarly, entertaining, but also politically committed work, presenting a "national program" of sorts. This was no Czech specialty - when we think of Europe in the 11th and 12th century, we see a garden of sprouting new nations, the medieval "spring of nations". The first national states, with clear territorial...