The diploma thesis deals with the topic of new myth in art since the end of 1920s to the February coup in 1948. The thesis focuses on the work of Josef Šíma and the artists of Groop 42 and it is based on the premise that there was a new myth emerging in both cases. This premise relies on historical sources and secondary literature and the idea is further developed in the thesis. Its structure responds to chronological order of the topics in question, which correspond to the individual chapters. Connecting link of the thesis is the personage of Josef Šíma, which was also role model for the younger artists of Groop 42. Important are also the approaches to the new myth of Václav Navrátil, Jindřich Chalupecký and Karel Teige. All of them commented on both work of Josef Šíma and the art of newly formed generation, all of them also commented on the political situation. The thesis stresses the difference between the artistic and political myth in that period and more attention to the new myth in political ideology is paid in the last chapter. This version of myth manifested itself in February 1948 by establishment of totalitarian political regime. Key words New myth, crises, revolution, symbol, Josef Šíma, Le Gand Jeu, Group 42, romanticism, Karel Hynek Mácha, Jindřich Chalupecký, Václav Navrátil, Karel...

The diploma thesis aims to map the transformation of the image of the Cossacks in the works of key Russian historians of the 19th century and early 20th century. Formulating the topic, the author assumes that the Cossacks played an extremely important role in shaping the concept of Russian history in the 19th century - the era of modern, scientific historical research in the Russian environment. Analysing the Cossack myth, author focuses on the remarkable fact that Russian 19th century and early 20th century historiography with Cossacks its specific leaders (leaders of the Cossack uprisings Kryshtof Kosynsky, Severyn Nalyvaiko, Hetmans Bohdan Khmelnytsky, Ivan Vyhovsky, Petro Doroshenko, Ivan Mazeppa) associates (sometimes quite contradictory) with historical processes and roles (defense of Orthodoxy, driving forces in the formation of the Russian state, an anarchist, dangerous element disrupting state order, personification of desire for free life or opposition to Tsarist autocracy). The greatest attention will be paid to the two hetmans of the Ukrainian Cossacks - Khmelnytsky and Mazeppa. At the end of the thesis, the author defines the models and long-term tendencies of shaping the image of the Cossacks and their historical role with regard to the existence of various historical schools and at...

This diploma thesis on Commented Translation of Joël Casséus' Crépuscules consists of translation of the first three chapters of the Quebec novel Crépuscules into the Czech language and subsequent expert commentary. This commentary focuses on the analysis of the novel genre that balances science fiction and modern myth, as well as the Christiane Nord analysis of the original text through which it explores external factors such as author, reader, intention, text function or its motive and intra-text factors such as theme and content, composition, nonverbal components, lexicon, syntax, and suprasegmental phenomena. Subsequently, in the commentary, we deal with translation problems, their solutions and applied translation procedures such as transposition, modification, compensation, generalization or specification.

Based on the semiotic analysis, this diploma thesis analyses mythological frameworks of chosen magazines. It consists of two parts, a theoretical and a practical one. The theoretical part is focused on semiotics as science, examines a sign and its historical development, describes myth, its history and research, as well as defines a theoretical starting points leading to definition of mythological framework. This definition is built on the theory of decoding and encoding of Stuart Hall, as well as his representation acknowledgements, as well as on the works of Claude Lévi-Strauss and Roland Barthes examining the myth. The practical part consists of definition of research-subject and semiotic analysis of mythological frameworks in front pages of Reflex and Respekt magazines. Findings of this analysis are then compared. This comparison leads to confirmation or disproval of hypotheses the author articulated prior to the analysis.

I en retorisk analys av den svenska, diskursiva konstruktionen av coronapandemin, så som den tog form i politisk kommunikation och samhällsopinion, argumenterar jag för att diskursens möjlighet att uppfattas som rationell och saklig i själva verket var högst beroende av en rad mytiska idéer. Dessa idéer kretsade kring en historisk, västerländsk framåtrörelse, en uråldrig kamp mellan ljus och mörker, det dunkla som något hotfullt, synden och botgöringen som vid domen skulle leda folket till frälsning eller lidande, samt det svenska samhällets äkta kärna. Sammantaget kom de mytiska idéer som präglade diskursen att i grunden begränsa den svenska invånarens diskursiva rörelseutrymme, och därmed också möjligheten att anlägga alternativa riktningar eller göra reellt motstånd. I uppsatsen diskuterar jag även hur och varför den frihet som invånarna åtnjöt snarare kom att bli en väsentlig komponent i ett maskineri, som inte bara genom disciplinering höll nere smittspridningen, utan också gjorde invånarna till användbara redskap i upprätthållandet av en politisk legitimitet. I denna uppsats problematiserar jag därför både bilden av den pandemiska diskursen som ett i grunden rationellt, sakligt och gemensamt refererande till en verklig händelseutveckling och bilden av att frånvaron av tvingande smittskyddsåtgärder automatiskt skänker invånarna en större frihet.

This thesis, The Self-myth: Profile Picture of Youth, show how adolescents use technologies for visual on-line self-presentation. Firstly, we describe the context of social media, the social network site Facebook and the concept of digital youth. In the next part we study construction of the profile picture and the important role of digital tools in the on-line lives of teenagers. The last part is the theory of semiotics and readers can see how youth create own self-myth.

La thèse cherche à établir les balises du discours mythique et de la métaphore au sein du langage philosophique de Plotin. Le premier chapitre pose comme éléments essentiels de cette recherche le temps, la discursivité, l'âme et les autres hypostases. Le deuxième chapitre expose différentes théories existantes sur le mythe dans la philosophie ancienne et évalue leur pertinence dans le contexte des Ennéades. Le troisième chapitre porte sur l'exégèse plotinienne du mythe cosmogénétique du Timée, en reprenant un débat inhérent au contexte platonicien au sujet du niveau de littéralité de la création du monde. Le dernier chapitre explore un procédé propre à Plotin, qui sera appelé l'accumulation des images et qui servirait à compenser l'insuffisance du langage littéral à l'égard du discours sur les hypostases, sans toutefois réellement appartenir au discours mythique. La thèse conclut au caractère essentiel et fondamental du discours mythique et des métaphores dans l'expression philosophique de Plotin. / This thesis aims to define and delimit myth and metaphorical language in the context of Plotinus’s Enneads. In the first chapter, time, discursive practices, soul and the hypostases are identified as essential elements of myth through a short but dense passage of Ennead III.5.9. As this passage proves insufficient to conjure a definition, the second chapter deals with other attempts at definition of myth in the broader context of platonism, and their adequacy to the context of Plotinus is assessed. In the third chapter, I give my insight on a long-standing and intricate debate about the status of the cosmogenesis of Plato’s Timaeus and its Plotinian exegesis. The last chapter is about the most properly Plotinian device, which consists of accumulating clusters of metaphors in order to describe his metaphysical world. This method is to be understood as different from myth but is also intended to bypass ordinary language’s shortcomings when it comes to highly abstract notions. The thesis concludes in the fundamental importance of Plotinus’s mythical and metaphorical language in expressing his philosophy; it should not be seen as a kind of language opposing or rephrasing philosophical thought, but rather as an indispensable part of it.

Masters of Art / study analyses the concept of al-Karāmah al-Sūfīyah (the Sufi Saintly Miracle) in both its religious and literary dimensions. The researcher will shed more light on this genre of narrative literary phenomena by developing its definition and placing it in the social and historical context of the Sufi thought as a whole. Many communities in the Islamic world embrace and practice the Sufi doctrine and also believe in the Ṣūfī Sheikhs’ saintly miracles and its paranormal aspects, which they also consider to be parallel in its sacredness to the miracles of the Prophets. Furthermore, in this study the researcher will not only focus on the religious significance of the saintly miracle but also on their literary approach and aesthetic dimensions. In fact many of the contemporary Arab scholars and Litterateurs categorize this narrative discourse to fall under the cloak of al-Adab al-‘ajāibī (miraculous literature) due to the nature of its narrative style and structure from which it achieves its goals, such as: Myth – Legend – Superstition – Storytelling, etc. The study will be mainly qualitative. It is a content analysis study in the sense that the researcher will analyse the stylistic, formal and rhetorical techniques of the saintly miracles’ discourse with specific reference to extracts taken from al- Sheikh al-Hassan al- Shadili and al-Sheikh Abdelssalam Bin Machich. The study will use an eclectic theoretical and conceptual framework which combines the historical approach with the reception theory.

No description available.

De la céramique italiote du IVe siècle av. J.-C., qui reprend et adapte certains épisodes du cycle d’Achille particulièrement liés à l’univers funéraire (Néréides apportant les armes d’Achille, mort de Troïlos, mort de Penthésilée etc…), en insérant dans les scènes figurées des éléments de la culture locale, au mobilier funéraire étrusque (Tombe François, urnes, sarcophages peints et sculptés), en passant par les miroirs et les cistes prénestines des périodes classiques et hellénistiques, l’existence d’une codification et d’une transmission des schémas iconographiques est clairement visible entre les différentes cultures. Au Ier siècle av. J.-C. et au Ier siècle ap. J.-C., certains épisodes du cycle d’Achille continuent à peupler le répertoire figuré, d’autres disparaissent ne correspondant plus aux nouvelles aspirations des commanditaires et d’autres apparaissent, incarnant des valeurs propres à la culture romaine. A Rome, les sources écrites nous informent sur la présence d’Achille dans la sphère publique (temple de Neptune et Saepta Julia). L’usage de la copie et de la diffusion d’un chef-d’œuvre tel le groupe d’Achille et Chiron, s’insèrent dans une volonté d’imiter l’Urbs, centre du monde méditerranéen. Les peintres renouvellent le répertoire iconographique du cycle d’Achille en créant deux épisodes : la Découverte d’Achille à Skyros et Thétis dans les forges d’Héphaïstos. Ces deux épisodes trouvent un grand succès à Rome (Domus Aurea) et sur les parois des demeures pompéiennes et permettent à la figure d’Achille de se détacher du cycle troyen. Ainsi, le héros grec devient grâce aux adaptations stylistiques et techniques des peintres romains le symbole de la paideia tout en conservant son caractère héroïque / The italiote ceramic the fourth century B. C., which incorporates and adapts some episodes cycle Achilles particularly related to posthumous glorification (Nereids bringing the arms of Achilles, Troïlus death, death of Penthesilea, etc…) by inserting the figurative scenes elements of the local culture, in Etruscan funerary (François Tomb, urns, sarcophagi carved and painted) through mirrors an prenestines cysts, Classical and Hellenistic periods, the existence of a consolidation and a transmission of iconographic patterns with clearly visible between different cultures. The first century B. C., and the first century A. D., some episodes of Achilles cycle continue to populate the figurative repertory, others dissapear no longer corresponded to the new aspirations sleeping partners while others appear embodying specific Roman culture values. In Rome, written sources inform us about the presence of Achilles in the public sphere (Temple of Neptune and Saepta Julia). The use of copy and distribution of a masterpiece such as Achilles and Chiron group, are part of a desire to imitate the Urbs, the center Mediterranean world. Painters renew the iconography of Achilles cycle by creating two episodes: The Discovery of Achilles in Skyros and Thetis in the forges of Hephaestus. These two episodes are a big success in Rome (The Golden House) and on the walls of Pompeian houses and allow the figure of Achilles to detach from the Trojan cyle. Thus the Greek hero becomes through stylistic and technical adaptations of Roman painters symbol paideia while maintaining his heroic character.