Byzantine Literature and Codex in the Reflection of the Slavic Tradition
Once more on the Relations Model – Recipient
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Once more on the Relations Model – Recipient
More...The Bulgarian Monastic Presence on the Holy Mountain during the Middle Ages Viewed through Athonite Documentary and the Literary Sources
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As to my personal project plan for the coming six years on the issue of present concern, I shall in the following present my hypothesis––a hypothesis which is about to take shape, while I am looking up for a moment from behind the heaps of books taken from my bookshelf. The reason why I shall submit my hypothesis at this stage is that I hope that you might prompt me––by expressing your appreciation or doubts to what you read––to advancing new perspectives and new ideas.
More...(Още за отношението "господар-роб" в модерната култура на Запада)
The study focuses on the problem of 'master-slave' relations in Modern Times. Analysing the ideology of slave ownership in the United States, the author puts forward the arguments about the continuity of the 'master' attitude in the conditions of the liberal democratic West.
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Eastern Roumelia received its fundamental law drafted by a specially European commission. It is quite a detailed document providing for all aspects of life of the Roumeli citizens. The Organic Statute of Eastern Roumelia defined the new political formation in the Balkans as a state of modern (for that time) bourgeois-liberal type. It had all the features of and independant state: its own government, a representative authority elected by the people and a national army. The sovereignty of the sultan was included in the Statute, but thanks to the efforts of Eastern Roumeli political figures, it soon became nominal, without any serious power in the region. Unlike the neighboring countries (the Ottoman Empire, the Principality of Bulgaria, Serbia, Greece and Romania) there was no legalized and preferred religion in Eastern Roumelia. All religious issues were placed in the hands of the religious communities and the state did not involve itself with them. The only condition was that they should not violate any of the laws valid to the region.
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The life and work of the Turkish journalist and publicist M. N. Deliorman, packed as they are with plenty of valuable information about the history of the Turkish community and the political history of Bulgaria, deserve to be reached. After presenting the most important points in the biography of M. N. Deliorman, this paper discusses in great detail his reports from Bulgaria, which he sent as a correspondent in the course of nearly two months directly after the coup on September 9, 1944.
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Civilizational accumulations, the deformations of various nature and the need to rationalize them give rise to contradictory opinions about identical processes and events. Several Balkan authors are presented, as well as their views and methods and models they use. The Croatian DubravkaUgrešić and her painful nostalgia for the disintegrated Yugoslavia in 'The culture of Lies'; Turkish historian Fikret Adanir with his work on the Macedonian Question 'Die makedonische Frage. Ihre Enstehung und Endwicklung bis 1909', in which the leitmotif of the study is the principle of the Ottoman 'milliyet' system; as well as the book of Greek author Anastasia Karakasidou 'Fields of Wheat, Hills of Blood: Passages to Nationhood in Greek Macedonia, 1870-1990', first published in the United States. It speaks of the Bulgarians in Aegean Macedonia, as well as the fate of the Macedonian citizen Vladimir Paunovski and his report revealing the ideology of Yugoslavism and Titovism, which generated Macedonism and the Macedonian language. The paper also reveals the connection between their views and their attitude towards the doctrinal framework of Benedict Anderson's fundamental for modern anthropology work, 'Imagined Communities'.
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This paper proposes a semantical, anthropological and semiological approach to the iconostasis of the Orthodox churches, defined as a threshold between the nave and the sanctuary, between the visible world of the worshippers and the invisible world of the heavenly powers and God. The paper considers a lexical-semantic study of two nouns used in French to refer to this dividing wall, as well as other words (and phrases) which designate other elements of the architectural ensemble which compose the iconostasis; this semantical study will be accompanied by a semiological analysis of the symbolism of the iconostasis (based on the works of liturgical hermeneutics) and of the the liturgical gestures which the iconostasis determines and guides from a semiological point of view, supported by a corpus of notes recorded in France and in Romania (during the liturgical practice) and by a few theological works.
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For religious and cultural reasons, from the 2nd Millennium onwards, lexicographic activity has experienced very significant development. If the first dictionaries in the West were the threshold for the understanding of religious texts, later, with the more and more frequent exchanges between East and West, bilingual dictionaries appeared, this time as a cultural threshold, with a modern language as the main language and emphasizing technical terminology rather than religious terminology. In our paper we will briefly present the evolution of dictionaries and then identify some specialty papers on religious terminology in Romanian and French. We will focus on the issue of translations from Romanian into French in the manner presented by Felicia Dumas in her papers, as well as the threshold represented by specialty dictionaries in religious translations, when talking about the representation of the Orthodox Christian religion in the French language. We will also present a comparative analysis between two French-Romanian bilingual dictionaries published in different centuries, to feature the threshold between the past and the present and the way in which the religious terms of an old dictionary are still taken up in another more recent one, despite developments and trends to remove them throughout history.
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The practice, connected to the transferring of relics, imported to the Bulgarian tradition from Byzantium, can be treated as a part of Bulgarian rulers’ “Empire idea”, which has changed at the beginning of 13th century. The formation of an independent pantheon of saints helps to successfully Trinova’s competition with Constantinople and striving for the Bulgarian capital to become “Third Rome”. After the conquest of Constantinople by the Latins in 1204, Bulgarian empire has claimed to be new Christian centre in the Balkans. The construction of its own pantheon of saints’ relics is a necessity for realization of the Bulgarian tsar’s imperial claims. The creation and following of this tradition led its beginning of the military actions and become a part of the ideological platform of the Bulgarian tsars.
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