This article pretends to provide a reading of the Seventh Letter focused on the role that medical terminology plays in it. Leaving aside the unsolvable enigma of Plato’s authorship, the letter shows evident connections with fundamental topics from the last” Plato, particularly in its political aspects. In many passages of the Seventh Letter, the figure of the philosopher as an educator appears covered with medical aspects, and the political situation is defined as a pathology that we must treat according to a therapeutic methodology. / En este artículo se pretende aportar una lectura de la Carta VII desde la función que desempeña en ella el léxico médico. Dejando al margen la irresoluble cuestión sobre la autoría platónica, la carta muestra conexiones evidentes con temas fundamentales en el llamado último” Platón, principalmente en sus aspectos políticos. En varios pasajes de la Carta VII, la figura del filósofo en tanto educador aparece revestida de aspectos médicos, y la propia situación política es definida como una patología sobre la que hay que actuar de acuerdo con una metodología terapéutica.

Aqui se explora a questão da apreensão do espaço do mundo conhecido no século V a.C, principalmente, a partir da obra do historiador grego Heródoto. Para isso parte-se da percepção do espaço do mundo, dividido em porções de acordo com uma cultura, a grega, para em seguida se estabelecer uma tipologia dos espaços do mundo, entendendo alguns momentos importantes da demarcação geográfica do planeta, dos povos e culturas. Num segundo momento a busca caminha para um tipo específico de espaço: aquele que é sacralizado pela cultura. Dessa forma entende-se que a cultura cria uma paisagem sagrada erigida a partir de lugares classificados através de uma tipologia que estabelecemos segundo a utilização do termo hieros e suas variantes, por Heródoto. Espaço sacralizado transformado em paisagem. No último momento, com base da tipologia do espaço sagrado, busca-se o sagrado entre Homero e Heródoto, entendendo as ligações como parte de um todo cultural de dois indivíduos que se preocupam em registrar o mundo, seus povos e culturas bem como as especificidades de suas relações com o meio em que vivem, mormente o sagrado. / Here the subject of the apprehension of the space of the known world is explored in the V century b.C., mainly, starting from the Greek historian's work Herodotus. For that begins of the perception of the space of the world, divided in portions in agreement with a culture, the Greek, for soon after to settle down a typology of the spaces of the world, understanding some important moments of the geographical demarcation of the planet, of the people and cultures. In a second moment the search bed for a specific type of space: that sacralizade for the culture. In that way understands each other that the culture creates a sacred landscape erected starting from places classified through of a typology that we established according to the use of the term hieros and your variants, by Herodotus. Sacred space transformed in sacred landscape. In the last moment, with base in the typology of the sacred space, the sacred is looked for between Homer and Herodotus, understanding the connections as part of an all cultural of two individuals that you/they worry in registering the world, our people and cultures as well as the specific details of your relationships with the sacred. (rever)

Submitted by Erika Demachki (erikademachki@gmail.com) on 2014-12-29T20:03:37Z No. of bitstreams: 2 Tese - Luciene Maria Bastos - 2014.pdf: 1452154 bytes, checksum: 554f4c167c820fc4c6a5b6ba0f16d08b (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Erika Demachki (erikademachki@gmail.com) on 2014-12-29T20:03:57Z (GMT) No. of bitstreams: 2 Tese - Luciene Maria Bastos - 2014.pdf: 1452154 bytes, checksum: 554f4c167c820fc4c6a5b6ba0f16d08b (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2014-12-29T20:03:57Z (GMT). No. of bitstreams: 2 Tese - Luciene Maria Bastos - 2014.pdf: 1452154 bytes, checksum: 554f4c167c820fc4c6a5b6ba0f16d08b (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2014-08-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This thesis, developed in the research line Fundamentals of Educational Processes, interrogates the nature, direction, idea, the real soul of the man’s training school, issue that must precede and illuminate the discussion, the understanding and the action, the theory and the práksis in teaching, learning, in the teacher training and in the public policies. School and training, concerned primarily with technical professionalisation, the development of competencies, the logic of the economy and marketing deplete the human’s constitution in the human being, of its ethical dimension. This work thinks, with the philosophy, conceptions and specific practices of the school as an organization at the service of economic interests dominate in the current form of society. The effort to understand the meaning and the nature of education and the school, inseparable from collective life, the culture and the training, as well as of new horizons of thought and action, follows the Ancient Greece, especially in the V and IV centuries BC. Emphasizes the grandeur and the rigor of the Corpus Aristotelicum, particularly the Nicomachean Ethics and the Politics, its discussion of the práksis, of areté, excellence, moral virtue, of eudaimonía, happiness, the political nature of the human being, vital to think about what the education is, the training and the school. The text is structured in three chapters. The first seeks to understand the Greek roots of our conception of man, of politics, of collective life and education, which ones are essential to thinking and rebuild the school. The Greeks bequeath us the political reason, the primacy of life in common, joined by philía ties, friendship, confirmed by seeing from de other’s eye. The citizen feels part of a whole community, to participate effectively in public life, assuming responsibility for what belongs to all of us and guiding their choices and actions for the pursuit of the common good. This way of life only builds through education as paideía, cultural and ethical-politics training, seeing the areté, excellent way of life. The second chapter discusses the man as being the logos, the phrónesis as an act of thinking and deliberating about the customs, the laws and the values, guiding the decisions and choices towards excellence. The purpose of human life supposes the subsumption of desires and interests to the right, and the search for the good life, enlivened by the justice, for freedom, for the common good. Form the man, the citizen who truly participates in the collective life, always seeking the common good is not develop skills and competencies, enable him to perform functions and carry out tasks, unlike, is shaping, upgrade their autonomy and freedom, seeking the imposition of ethical life, morally virtuous. The third chapter examines human life as inseparable from the skholé, leisure, creative freedom, not pressed by the needs. This time is the ontological foundation of the school as an institution of formation of excellent man, autonomous and free, committed to the good life, the ethical life; and he does not let to reduce himself to a training and staging center for the work, giving contents supposedly useful to the world production. / Essa tese, desenvolvida na Linha de Pesquisa Fundamentos dos Processos Educativos, interroga a natureza, o sentido, a ideia, o ser mesmo da escola na formação do homem, questão que deve preceder e iluminar a discussão, a compreensão e a ação, a teoria e a práksis no ensino, na aprendizagem, na formação de professores e nas políticas públicas. Escola e formação, preocupadas sobretudo com a profissionalização técnica, o desenvolvimento de competências, a lógica da economia e do mercado, empobrecem a constituição do humano no homem, de sua dimensão ética. Este trabalho pensa, com a filosofia, as concepções e práticas próprias da escola como organização a serviço dos interesses econômicos dominantes na atual forma de sociedade. O esforço de compreender o sentido e a natureza da educação e da escola, inseparável da vida coletiva, da cultura e da formação, bem como de novos horizontes de pensamento e ação, segue as luzes da Grécia Antiga, em especial nos séculos V e IV a. C. Privilegia a grandeza e o rigor do Corpus Aristotelicum, em especial a Ética a Nicômaco e a Política, sua discussão da práksis, da areté, excelência, virtude moral, da eudaimonía, felicidade, da natureza política do ser humano, fundamental para se pensar o que é a educação, a formação e a escola. O texto está estruturado em três capítulos. O primeiro procura compreender as raízes gregas de nossa concepção de homem, de política, de vida coletiva e de educação, essenciais para se pensar e recriar a escola. Os gregos nos legam a razão política, o primado da vida em comum, consubstancializada pelos laços da philía, amizade, confirmados pelo olhar do outro. O cidadão se sente parte de um todo, ao participar efetivamente da vida pública, assumindo a responsabilidade pelo que é de todos e orientando suas escolhas e ações pela busca do bem comum. Esse modo de vida somente se edifica por meio da educação como paideía, formação cultural e ético-política com vistas na areté, modo excelente de vida. O segundo capítulo discute o homem como ser de lógos, a phrónesis como ato de pensar e deliberar sobre os costumes, as leis e os valores, orientando as decisões e escolhas no sentido da excelência. A finalidade da vida humana supõe a subsunção dos desejos e interesses à razão, e a busca da vida boa, animada pela justiça, pela liberdade, pelo bem comum. Formar o homem, o cidadão que verdadeiramente participa da vida coletiva, buscando sempre o bem comum não é desenvolver habilidades e competências, capacitá-lo para desempenhar funções e cumprir tarefas, ao contrário, é dar forma, atualizar sua autonomia e liberdade, visando à instituição da vida ética, moralmente virtuosa. O terceiro capítulo estuda a vida humana como inseparável da skholé, ócio, liberdade criativa, não premida pelas necessidades. Esse tempo é o fundamento ontológico da escola como instituição de formação do homem excelente, autônomo e livre, comprometido com a vida boa, a vida ética; e que não se deixa reduzir a centro de treinamento e de preparo para o trabalho, ministrando conteúdos supostamente úteis ao mundo da produção.

The present master thesis focusses on the iconography of the decorative programme of Macedonian tombs dated from the second half of the 4th century BCE to the first half of the 2nd century BCE. The main objective is to detect the artistic principles of the Macedonian art applied to funerary monuments of local elites. To attain this aim it is necessary to adopt a complex approach which would allow for analysing in detail the various tomb decoration types; such an approach has never been applied so far. The main research tool used throughout this thesis is a profound analysis of individual elements of the tombs' decoration. The study is specifically concerned with the frequency of the individual motifs, their chronological development, and their possible meanings. Other questions include the iconographical differences between male and female tombs, variations between royal and aristocratic sepulchres, comparison of profane and funerary art, and last but not least, the possible transference of motives both from or to other cultural areas. Keywords: iconography, Ancient Greece, Macedonia, Hellenistic period, tumulus, tombs, wall-paintings

[pt] Esta dissertação explora a noção de sábio e suas implicações em Heráclito, defendendo a hipótese de que, mesmo que seja difícil atingir tal estado de sabedoria, o pensador concebeu essa possibilidade para todos os humanos. O objetivo epistêmico da aquisição desse estado seria a realização da unidade – apresentada no fragmento B 50 – e podemos ver em outros fragmentos (como B 29) que a unidade, de fato, era considerada como um objetivo que deveria modular a conduta humana em vida, ou seja, que podemos considera-la também como um objetivo ético. Explora-se, aqui, a relação entre essa característica da unidade enquanto paradigma e a noção de divindade que Heráclito forma, sugerindo a possibilidade de uma relação de identidade entre o divino e o humano. Por último, propõe-se uma interpretação para o caminho de conhecimento que Heráclito concebe para aqueles que buscam o estado do sábio, um caminho baseado na relação complementar entre certa noção de autoconhecimento e o uso dos sentidos. / [en] This dissertation explores the notion of wise and its implications in Heraclitus, defending the hypothesis that, even though attaining such a state of wisdom may be challenging, such a possibility was conceived for all humans. The ultimate goal would be the realization of Unity – presented on fragment B 50 – and we can see in other fragments (such as B 29 and 49) that Unity was indeed considered an objective that should guide human conduct in life, in other words, it was also seen as an ethical goal. This work examines the relationship between this characteristic of unity as a paradigm and the concept of divinity that Heraclitus forms, suggesting the possibility of an identity between the divine and the human. Finally, an interpretation is proposed for the path of knowledge that Heraclitus conceives for those who seek this state, a path based on the complementary relationship between a certain notion of self-knowledge and the use of the senses.

Cette thèse a pour but de dresser un panorama complet des croyances de Xénophon en la divination. À l’aide d’une analyse rigoureuse de la totalité des œuvres de cet auteur antique pendant longtemps déprécié, il ressort que le problème de la consultation des dieux, loin d’être abordé de manière anecdotique et spontanée à la façon d’un legs de la tradition que la pensée critique n’a pas touchée, est au contraire un élément essentiel de la formation d’une réflexion profonde sur la piété et plus généralement les rapports qu’entretiennent les hommes avec les dieux. D’autre part, en raison du zèle de Xénophon à avoir rapporté des récits ou des réflexions à propos de la divination, cette analyse offre l’occasion de mieux comprendre les subtilités de cette pratique rituelle logée au cœur de la religion grecque et qui ne saurait être réduite à une forme de superstition. / This thesis aims to provide a complete overview of the beliefs of Xenophon about divination. Using a rigorous analysis of all the works of this ancient author who has long been depreciated, it seems clear that the problem of the consultation of the gods, far from being addressed incidentally and spontaneously like a traditional legacy that critical thinking has not reached, is on the contrary an essential element in the formation of a deep thinking on piety, and more generally of the relationships between men and gods. On the other hand, due to Xenophon’s zeal to have reported stories or thoughts about divination, this analysis provides an opportunity to a better understanding of the intricacies of this ritual lying at the core of Greek religion and that can not be reduced to a form of superstition.

Lysias' speech Against Eratosthenes is the most famous speech of Lysias, Athen's most prolific author of lawcourt speeches. It deals with a murder of Lysias' brother Polemarchus, who was arrested and executed under the rule of so-called "Thirty Tyrants" in 404 B. C. And yet the topics covered are much wider, the speech thereby becoming a portrayal of the darkest times athenian democracy ever witnessed and a valuable document of democratic point of view on the events. The speech is commented from a historical point of view, focusing in the first place on political history and history of law.

The main aim of this work is to compare the First (478/7 - 404 B. C.) and the Second (378/7 - 338 B. C.) Athenian Maritime League, which were often put together without paying attention to both literary and epigraphical sources. The First League transformed into the Athenian Empire which exploited its own allies and often set about the violence. The Second League is frequently told to had grown into the "second empire". This work compares the evidence about the organisation, the administrative machinery and the relations within leagues to pinpoint common features and to distinguish the differences. The main focus of this work is financial system of both alliances since it was one of the main reasons for allies to defect.

Le motif du palmier, qui apparaît dès la fin du IVe millénaire av. J.-C. en Égypte et en Mésopotamie, connaît une très large diffusion dans la Méditerranée antique, durant les second et premier millénaires av. J.-C. Il s’inscrit dans la tradition artistique, culturelle et religieuse d’un grand nombre de régions : le Levant, l’île de Chypre, la Grèce, la Méditerranée occidentale. Bâtie sur ce champ d’étude, géographiquement et chronologiquement très large, cette thèse examine la répartition du motif résultant de contacts et d’échanges entre les différentes civilisations et met en lumière l’élaboration d’une iconographie spécifique, propre à chacune d’entre elles. Certains développements symboliques – tels l’aspect cultuel du palmier et le rapprochement ou l’assimilation de l’arbre avec l’être humain, et plus particulièrement avec la femme –, apparaissent récurrents et permettent d’examiner la question de la continuité, ou non, du motif dans les différents groupes d’images étudiées et la façon dont la vision de l’arbre se manifeste dans chacune des civilisations. / The pattern of the palm-tree, which appears as soon as the end of the IVth millennium BC in both Egypt and Mesopotamia, experiences a vast diffusion across the Ancient Mediterranean world during the IInd and Ist millennium BC. Its style situates it in the artistic, cultural, and religious tradition of a large number of regions: the Levant, Cyprus island, Ancient Greece, and the Western Mediterranean. This thesis, built on wide geographical and chronological fields of study, investigates the geographical distribution of the pattern arising from contacts and exchanges between various civilizations and highlights how a specific iconography, proper to each civilization, has been elaborated. Some symbolic developments, such as the religious aspect of the palm-tree and the connection or assimilation of the tree to humans, in particular to women, appear recurrent and allow one to address the question of the continuity of the pattern in various picture samples and the way the view of the tree manifests itself in each of these civilizations.

Les mutilations corporelles constituent un ensemble de pratiques qui révèle non seulement la perception qu’une société a de son corps, mais aussi le rapport qu’elle entretient avec celui des autres. Si les sciences sociales modernes ont abandonné cette appellation pour des expressions plus neutres telles que « modifications corporelles », elle se justifie encore pleinement pour l’Antiquité dont nous avons hérité une vision stéréotypée du corps beau assortie d’un rejet de toute forme d’altération. Après une nécessaire définition des cadres du sujet, nous proposerons une étude lexicale du vocabulaire grec de la mutilation corporelle avant de nous pencher sur notre problématique : les sources antiques aussi bien que l’historiographie moderne associent les mutilations corporelles avec le monde « barbare », c’est-à-dire non grec. S’agit-il d’un cliché, remonte-t-il à l’Antiquité ? les Grecs n’ont-il pas témoigné fidèlement de pratiques observées ? Nous approcherons ces questions en distinguant trois axes : la mutilation en tant que châtiment barbare, punir le corps mort dans les cultures non grecques et la mutilation comme l’expression d’une autre vision du corps. Nous tâcherons de distinguer dans les sources grecques ce qui relève d’une part de stéréotypes et d’autre part d’informations ethnographiques. Un telle démarche permet au chercheur d’appréhender les pratiques de mutilations corporelles ayant cours dans l’Antiquité et la perception qu’en avaient les Anciens. / Physical mutilations can be defined as a set of practices which is relevant to the way a society sees its body but also to the connection it has with the body of the Other. Social sciences have abandoned this term for a more neutral designation such as “body modification”, however for the purpose of our study the old name is still adequate for we have inherited from Antiquity a stereotyped way of considering the beauty of the body and of rejecting all kind of alteration. We will start by an essential definition of our subject before offering a complete lexical study of the Greek vocabulary dealing with mutilation. Then, our main problematic will concern the issues which appear characteristic of ancient and modern historiography: are physical mutilations – as a typical “barbarian”, i.e. non Greek, feature – a cliché that goes back to Antiquity? Did the Greeks give any kind of truthful evidence of practices that were effectively observing? We will approach these questions from three angles: mutilation as a barbaric punishment, chastising the dead in non Greek cultures, mutilation as the expression of a different way of seeing the body. We will aim at separating in the ancient Greek sources what can be regarded as stereotypes from true ethnographic information. This might help scholars to understand body modifications that were in use in Antiquity as well as the way the Ancient were viewing them.