scholarly journals Poetic Dialogue from the Periphery of World Literature: Goethe’s Faust and the Korean Novel Kumo-shinwha

2019 ◽  
Vol 23 (2) ◽  
pp. 312-320
Author(s):  
Young-Ae Chon
Keyword(s):  
Fifteenth Century ◽  
World Literature ◽  
Asian Countries ◽  
Ancient Greek ◽  
Poetry And Poetics ◽  
Korean Literature ◽  
Picture Description ◽  
The Difference ◽  
Outstanding Work ◽  
Japan And China

A short but cardinal passage of Goethe’s Faust is the rhymed dialogue between Faust and Helen at their first encounter: the depiction of the very idealistic encounter consists of the process by which the ancient Greek mythical figure Helen learns about the difference and charm of the German poetic language, as well as its formal practices explained and guided by Faust. This passage is not only a description of the meeting of Helen and Faust but also, at the same time, verses on poetry and poetics. This remarkable passage leads us to look into other cases in world literature. With this inquiry I have found out many similar cases in the literature of my own country and of other East Asian countries, Japan and China. As an example, here is presented a highly sublime poetic dialogue, drawn from an outstanding work of premodern Korean literature, the very first Korean “novel” Kumo-shinhwa, from the mid-fifteenth century: an exchange of ekphrasis, verses of picture description. With its perfect, more than perfect, rhyme, the poetic dialogue presents the symbolized union of two persons as a matter of course. By means of this poetic dialogue it will be pointed out how a standard canon does not remain itself but finds its incessant dialogues on behalf of other rather hidden works. Or in short: how the margin shifts itself through exchanges and translations.

On the sources of cosmopolitanism as an idea: The Russian and the European views

2020 ◽  
pp. 44-69
Author(s):  
E. E. Dmitrieva
Keyword(s):  
Comparative Literature ◽  
Literary History ◽  
World Literature ◽  
Literary Work ◽  
General Term ◽  
Literary Process ◽  
The Difference ◽  
Literary Environment

The article is concerned with the difference in understanding of the term ‘cosmopolitan’ inRussiaandFrance. Often considered a predominantly negative phenomenon inRussia, cosmopolitanism fi st provoked a discussion at the time when the emphasis shifted from ideology to understanding of the historical-literary process. Since the late 18th c., the idea of the possible existence of a literary work within the global literary environment (the concept of world literature)   was adjusted by the ‘golden chain’ metaphor, which enabled implementation of the ‘universality’ concept as a unity principally separate from the French idée universelle. During this evolutionary period emerged a distinctive subject of literary history: fi st, ‘humanity’ as a general term (initially identifi    with universalism or cosmopolitanism), and then ‘a nation’. But it is the discovery of the national that the author believes is connected with particularism and provincialism,   the latter summoning the memory of the noble intention of universalism and cosmopolitanism. An interim summary of the process was produced by Joseph Texte, a professor of comparative literature inLyon, at the end of the 19th c.

scholarly journals CO-EVOLUTION OF HIGH TECHNOLOGIES AND ARCHITECTONICS OF SOCIETY: TO THE BACKGROUND OF THE PARADIGM

Adam alemi ◽  
2021 ◽  
Vol 90 (4) ◽  
pp. 53-65
Author(s):  
V. Dunaev ◽  
◽  
V. Kurganskaya ◽  
Keyword(s):  
Information And Communication Technologies ◽  
Architectural Design ◽  
Communication Technologies ◽  
Digital Information ◽  
Power Functions ◽  
Ancient Greek ◽  
Natural Processes ◽  
Semantic Organization ◽  
Information And Communication ◽  
The Difference

The article deals with a number of cultural and historical forms of implementation of the principle of coevolution of technologies and the semantic organization of society. Using Plato's cosmogony as an example, the use of numerical symbolism as a matrix of the divine creation of the world and the human soul is analyzed. The article analyzes the difference between technologies introduced by ancient Greek philosophers and the philosophy of Taoism in China, based on: 1) on the cultivation of natural processes, and 2) on giving the material substrate any arbitrary shapes. The role of this difference in the endowment of ethical characteristics and power functions of key mythological characters is shown. Using the example of the mythological symbolization of metallurgy and blacksmithing, the features of the archaic perception of complex technological processes are analyzed. On the example of the architectural design of the "Panopticon" by I. Bentham, one of the first social technologies and its role in the transformation of the concept of power and the ways of its implementation is considered. Various forms of realization of the idea of the panopticon with the help of digital information and communication technologies are analyzed.

scholarly journals Allusion As The Way Of Rendering Elements Of Ancient Greek Mythology In The Tissue Of Modern Literature

2021 ◽  
Vol 03 (01) ◽  
pp. 505-514
Author(s):  
Mirzaeva Aziza Shavkatovna ◽  
Keyword(s):  
World Literature ◽  
Great Influence ◽  
Modern Literature ◽  
The Novel ◽  
Greek Mythology ◽  
Ancient Greek ◽  
American Writer ◽  
The Way

World literature of XX century has experienced the great influence of postmodermism, which resulted in diversity of styles and refusal of well-known structures and forms. One of the most widely used stylistic devices, characterizing the features of postmodernism, is intertextuality. Appearing only in recent years, intertext become widespread with its own forms, such as allusion, quote and reminiscence. And the novel “Percy Jackson” b y American writer Rick Riordan seems to be an example of the use of intertext-allusion within the work. 12-year-old boy, Percy Jackson, becomes the part of adventeruos, danderous and exciting world of Ancient Greek Gods, legends, myths and heroes. This work tries to study and analyse the importance of allusion to understand the idea of the writer and interpret the used allusions in the first book of Riordan “Percy Jackson and the Lightning Thief”.

scholarly journals FROM PROMETHEUS TO AMRAN: ON THE CHAINED HERO IN THE OSSETIAN EPIC

Kavkaz-forum ◽  
2021 ◽  
Author(s):  
Р.Н. АБИСАЛОВА
Keyword(s):  
Greek Mythology ◽  
Ancient Greek ◽  
The Caucasus ◽  
National Myths ◽  
The People ◽  
The World ◽  
History Of ◽  
Ancient Times ◽  
The Difference

В статье рассмотрен один из мотивов осетинского Даредзановского эпоса – мотив прикованного героя, еще в древности вошедший в мифологию, фольклор, литературу многих народов и получивший название «мотив Прометея». Образ Прометея относится к «вечным образам» мировой художественной культуры. История прикования и освобождения Прометея и в древнегреческой мифологии, и в трагедии Эсхила позиционируется как топонимически привязанная к Кавказу. Именно здесь сюжет о наказанном Богом и прикованном богатыре получил распространение в национальных мифах и эпических преданиях – грузинских, осетинских, кабардинских, абхазских, вайнахских, армянских и др. Эти лаконичные предания об Амиране-Амране, по мнению Вс.Ф. Миллера, – кульминационные во всех источниках, рассказывающих об этом герое. Рассмотрены как древнегреческий Прометей, так и кавказские, в первую очередь осетинские, прикованные герои, представленные в работах Вс.Ф. Миллера, Г.Н. Потанина, Дз. Гатуева, Д.А. Калоевой, З.Г. Тменовой, Ю.А. Дзиццоты, Х.Ф. Цгоева и др. Образ Амирана сравнивается с соответствующими ему героями кавказских эпосов. При всей схожести мотивов богоборчества и наказания героя прикованием к скале или столбу нельзя не отметить отличия осетинского Амирана от остальных. В Даредзановских сказаниях он героическая личность, истинный богатырь, совершающий множество подвигов, побеждающий великанов, помогающий всем нуждающимся. Сын племянницы Бога, герой близок к народу, он побеждает врагов не только ради демонстрации силы, ловкости, хитрости, но и для спасения родных и друзей. В отличие от большинства кавказских прикованных героев, освобождение Амирана не предвещает гибель мира, напротив, осетинский Амиран, в случае освобождения, даст людям свободу и счастье. Многие мотивы в преданиях об Амране соотносятся с мотивами Нартовского эпоса. Амиран-Амран приравнивается к любимым героям осетинской Нартиады – Сослану, Батразу, Урузмагу, Шатане. В работе его образ рассмотрен для подтверждения объективной закономерности подобной репрезентации осетинского героя. The article deals with one of the motives of the Ossetian Daredzanian epic − the motive of the chained hero, which in ancient times entered the mythology, folklore, literature of many peoples and was called the "Prometheus motive". The image of Prometheus belongs to the "eternal images" of world art culture. The history of the chaining and liberation of Prometheus, both in ancient Greek mythology and in the tragedy of Aeschylus, is positioned as toponymically tied to the Caucasus. It was here that the plot about the God-punished and chained hero became widespread in national myths and epic legends − Georgian, Ossetian, Kabardian, Abkhaz, Vainakh, Armenian, etc. These laconic legends about Amiran-Amran, according to Vs.F. Miller, are culminating in all the sources telling about this hero. Both the ancient Greek Prometheus and the Caucasian, primarily Ossetian, chained heroes presented in the works of Vs.F. Miller, G.N. Potanin, Dz. Gatuev, D.A. Kaloeva, Z.G. Tmenova, Yu.A. Dzizzoity, Kh.F. Tsgoev and others. The image of Amiran is compared with the corresponding heroes of the Caucasian epics. With all the similarity of the motives of fighting against God and the punishment of the hero by being chained to a rock or a pillar, one cannot fail to note the difference between the Ossetian Amiran and the others. In Daredzan's legends, he is a heroic person, a true hero who performs many feats, conquers giants, and helps all those in need. The son of the niece of God, the hero is close to the people, he defeats enemies not only for the sake of demonstrating strength, dexterity, cunning, but also to save family and friends. Unlike most of the Caucasian chained heroes, the release of Amiran does not portend the death of the world, on the contrary, the Ossetian Amiran, if liberated, will give people freedom and happiness. Many motives in the legends about Amran correlate with the motives of the Nartov epic. Amiran-Amran is equated with the favorite heroes of the Ossetian Nartiada - Soslan, Batraz, Uruzmag, Shatana. In the work, his image is considered to confirm the objective regularity of such a representation of the Ossetian hero.

The Cloud of Longing

2021 ◽  
Author(s):  
E. H. Rick Jarow
Keyword(s):  
Literary Theory ◽  
World Literature ◽  
Figurative Language ◽  
Full Length ◽  
Columbia University ◽  
Poetry And Poetics

The Cloud of Longing is a full-length study and translation of the great Sanskrit poet Kālidāsa’s famed Meghadūta (literally: The Cloud Messenger) with a focus on its interfacing of nature, feeling, figurative language, and mythic memory. While the Meghadūta has been translated a number of times, the last “almost academic” translation was published in 1976 (Leonard Nathan, The Transport of Love: The Meghadūta of Kālidāsa). Barbara Stoler Miller, my graduate mentor at Columbia University, oftentimes remarked that it was time for a new translation of the text. This volume, however, is more than an Indological translation. It is a study of the text in light of both classical Indian and contemporary Western literary theory, and it is aimed at lovers of poetry and poetics and students of world literature. It seeks to widen the arena of literary and poetic studies to include classic works of Asian traditions. It also looks at the poem’s imaginative portrayals of “nature” and “environment” from perspectives that have rarely been considered.

Goodness, perfect

2018 ◽  
Author(s):  
Linda Zagzebski
Keyword(s):  
Sixteenth Century ◽  
Natural Theology ◽  
Central Place ◽  
Moral Sense ◽  
Philosophical Theology ◽  
Ancient Greek ◽  
Medieval Philosophy ◽  
Divine Attributes ◽  
Moral Concept ◽  
The Difference

The concept of perfect goodness had a central place in ancient Greek and medieval philosophy, and is still frequently discussed in contemporary natural theology. Medieval philosophers adopted the idea from the philosophies of Plato and Aristotle, with the difference that they identified perfect goodness with a personal God. In ancient and medieval philosophy the concept is primarily a metaphysical one, since goodness was thought to be extensionally equivalent to being, but it is secondarily a moral concept referring to the distinctive sort of goodness appropriate to those beings that have wills. Thus it is fundamental to a long tradition on the metaphysical basis of value which lasted from Plato until at least the sixteenth century. In Plato, perfect goodness is the Form of the Good, upon which everything that has being is ontologically and causally dependent. In Aristotle, the good is identified with the end or purpose of a natural being. The good is that towards which all things move for the fulfilment of their natures. By the time of Aquinas, medieval philosophers had identified the good in both the Platonic and Aristotelian senses with the Christian God and had argued that God is both the perfectly good creative source and the perfectly good end of all beings other than himself. The concept of a perfectly good being in Christian philosophical theology faces two major kinds of difficulty. One is the problem that perfect goodness appears to be incompatible with the divine attributes of omnipotence and freedom of the divine will. And if a perfectly good being does not have a will that is free in a morally significant sense, that being seems to lack goodness in the moral sense of goodness. The second kind of problem is that the existence of a being who is both omnipotent and perfectly good seems to be incompatible with the existence of evil. In spite of these problems, there is a strong attraction to the idea of a perfectly good God in contemporary philosophical theology. The category of perfect goodness is therefore one of the most persistent of the concepts in the Platonic legacy.

scholarly journals Interpreting, analysing and modelling COVID-19 mortality data

2020 ◽  
Vol 101 (3) ◽  
pp. 1751-1776
Author(s):  
Didier Sornette ◽  
Euan Mearns ◽  
Michael Schatz ◽  
Ke Wu ◽  
Didier Darcet
Keyword(s):  
Elderly People ◽  
Time Window ◽  
Governance Structure ◽  
Logistic Equation ◽  
Mortality Data ◽  
Asian Countries ◽  
Western Countries ◽  
The Difference ◽  
The Relationship ◽  
Death Count

Abstract We present results on the mortality statistics of the COVID-19 epidemic in a number of countries. Our data analysis suggests classifying countries in five groups, (1) Western countries, (2) East Block, (3) developed Southeast Asian countries, (4) Northern Hemisphere developing countries and (5) Southern Hemisphere countries. Comparing the number of deaths per million inhabitants, a pattern emerges in which the Western countries exhibit the largest mortality rate. Furthermore, comparing the running cumulative death tolls as the same level of outbreak progress in different countries reveals several subgroups within the Western countries and further emphasises the difference between the five groups. Analysing the relationship between deaths per million and life expectancy in different countries, taken as a proxy of the preponderance of elderly people in the population, a main reason behind the relatively more severe COVID-19 epidemic in the Western countries is found to be their larger population of elderly people, with exceptions such as Norway and Japan, for which other factors seem to dominate. Our comparison between countries at the same level of outbreak progress allows us to identify and quantify a measure of efficiency of the level of stringency of confinement measures. We find that increasing the stringency from 20 to 60 decreases the death count by about 50 lives per million in a time window of 20  days. Finally, we perform logistic equation analyses of deaths as a means of tracking the dynamics of outbreaks in the “first wave” and estimating the associated ultimate mortality, using four different models to identify model error and robustness of results. This quantitative analysis allows us to assess the outbreak progress in different countries, differentiating between those that are at a quite advanced stage and close to the end of the epidemic from those that are still in the middle of it. This raises many questions in terms of organisation, preparedness, governance structure and so on.

Ritual Brotherhood in Western Medieval Europe

Traditio ◽  
1997 ◽  
Vol 52 ◽  
pp. 357-381 ◽  
Author(s):  
Elizabeth A. R. Brown
Keyword(s):  
Fifteenth Century ◽  
Middle Ages ◽  
Western Europe ◽  
The West ◽  
Political Union ◽  
Gerald Of Wales ◽  
Documentary Sources ◽  
Medieval Europe ◽  
Distinctive Aspect ◽  
The Difference

Concentrating as he did on the office of adelphopoiesis preserved in Eastern Christian liturgical sources, John Boswell gave short shrift to the West. Although he believed that the ritual was known and practiced there, the only documentary trace of any similar ceremony he discussed was an account that Gerald of Wales included toward the end of the twelfth century in his Topographica Hibernica. Boswell did present a fifteenth-century French pact of brotherhood in translation in an appendix, but he did not consider its ceremonial significance in his text. Nor did he believe it pertinent to his topic, labeling it as he did, “an agreement of ‘brotherhood',” and terming it “[a] treaty of political union using fraternal language.” I shall discuss Gerald's account and this compact later, in the course of analyzing a variety of evidence regarding ritual brotherhood in Western Europe between the eleventh and fifteenth centuries. I shall attempt to show that ties of brotherhood contracted formally and ritually between two individuals were more common in the West than Boswell believed. I shall argue that bonds of ritual brotherhood similar to those solemnized in the office of adelphopoiesis existed in many parts of Western Europe in the later Middle Ages, in areas far removed from the regions of Italy subject to Byzantine influence, where euchologies containing the Eastern ceremony were preserved.’ In dealing with the Western evidence I shall be particularly concerned with its nature, which contrasts strikingly with the Eastern sources. For the East, the most abundant documentation is liturgical, and traces of such relationships in other sources are rare — although (as Claudia Rapp shows in this symposium) not as sparse as has sometimes been thought. For the West the situation is precisely the reverse.’ The Western cases of individuals linked by ritual fraternal ties that Du Cange presented far outnumber the Eastern instances he cited, and additional Western examples have come to light since his time. However, as regards the ceremonial by which the ties were forged in the West, there is no strictly liturgical evidence. Western liturgical books contain no special prayers and offices for making brothers. Narrative and documentary sources cast fitful light on the nature of the ceremony that accompanied the unions, but they do not suggest that any uniform ritual ever existed. Why this was so is a matter for speculation, but I believe that the absence of fraternal ceremonial from the liturgy is closely related to another distinctive aspect of the institution in the West: the lack of prohibitions, ecclesiastical and secular, against the bond. I shall consider this issue after examining the various motives that seem to have underlain the Western fraternal alliances, and also the outcomes of the unions. In the end I shall propose that whatever the differences in documentation, and despite the difference in the ritual practices, striking formal and functional likenesses existed between the Eastern and Western institutions of ritual brotherhood linking two participants: in the purposes they served, the means by which they were contracted, and the gap that often existed between ideal and reality. In a final section I shall discuss the problems associated with attempting to establish whether or not — or when and how often — Western (or Eastern) rituals of brotherhood formalized relationships that involved or were expected to involve sexual intercourse between the participants.

The nature of the Persian Language written and spoken in India during the 13th and 14th Centuries

1934 ◽  
Vol 7 (2) ◽  
pp. 325-327 ◽  
Author(s):  
M. J. Borah
Keyword(s):  
Fifteenth Century ◽  
The State ◽  
Persian Literature ◽  
Persian Language ◽  
Permanent Home ◽  
The Difference

It has often been said that the Persian language written and spoken in India does not possess that flavour which is generally found in the writings of the Iranian authors. There is an element of truth in the foregoing charge so far as the literature produced in India during the later period of Muslim rule is concerned. But the Persian literature produced in India from the middle of the thirteenth to the middle of the fifteenth century may be favourably compared with the writings of many an indigenous Iranian scholar. The works of Amīr Khusrau and Hasan of Dihli and Badr-i-Chāch, who flourished during this period, are highly esteemed by Iranian scholars and are placed next to Sa'dī and Jalāl ul-Dīn Rūmī. The early immigrants who made India their permanent home retained the purity of their tongue in a much larger measure than their successors. But with the growing influence of the Hindu scholars who began to study Persian to qualify themselves for the service of the State, the difference in the style of India and Persia proper became more marked.

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