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Eminescu's « Miracle »: Transparency and Ambiguity. A Paradoxical Semiosis. The present paper aims to demonstrate that the richness and acuity of Eminescu’s work may undoubtedly represent a major argument to a semiotic-based inquiry. Following a simple, yet complex and unpredictable stylistic pattern, the study focuses primarily on the poem From among hundreds of masts (‘Dintre sute de catarge’) which summarizes, in a unique manner, the entire cogito of the poet. Charged with textual unities, exploiting the clear, coherent form, and reaching, above all, an eidetic and ontological world, this masterpiece proliferates a semiotics full of tension and paradoxes, as a testifier of a visionary, ineffable, subjectivity.
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On Translation in the Didactic Act of Teaching Foreign Languages. The paper is meant as a review of the main theories on translation as a linguistic act, trying to emphasize the utility of translation in the process of teaching foreign languages, mainly Romanian as a foreign language.
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Examining 20th century art, the author looks at avangarde art movements which in their departure from classical models of artistic expression shifted their focus from the object to the reciever in order to influence his or her spiritual experience. The transition from creativity to receptivity in the process of artistic creation is represented as typical of non-classical aesthetics which favours work’s openness and fragmentariness and thus activates the “third partcipant in the game”—the reader/the receiver. Referring to Russian avantgarde artists, the author explores the rise of the significance of “the third” and places it in the context of political power and the rules of the market.
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As is known, for the literature at the beginning of the XX century tend to gain interest on destiny of the person, the essence of the inner world and man’s place in the world. The article presents the results of the analysis story of Chayanov in terms of having it existential and anthropological problems, the path of solutions. Attempt to understand the passing from existential objective to existential subjective. In the story “The venetian mirror, or Outlandish adventures of glass man” happens to a split personality in the disharmonious world, the hero changes under the influence of its counterpart. During the study, special attention was paid to the role of the concept of “freedom”, “existential choice” in the story. In the article were identified and discussed the existential motifs and themes used by the writer. Holistically analyzed the expression of the philosophy of existentialism in the story of A.V. Chayanov. During the research, we came to the conclusion that the author, recreating of two worlds, split personality and character, came into the fight with the infernal double endowed demonic force, focuses on the duty of man to live beyond their fate, but of his own volition.
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Metamorfoze Crni Most Vino iz Rakvica Sve je u redu Kafana SAMSA Ljubavna pjesma Noa Preko noći Debela linija Sud Tišina Hic suntleones Rana Mrak Večernje pjesme Pola tri
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Poems by Franco Fortini
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Starting from the beat generation and the influence of Ginsbergʻs poetry, this paper analyses the connection between poetry and rebellion, focusing upon two poets from different literary generations. The common point between Petru Ilieșu, poet from Timișoara, associated with the literary generation of the ʻ80, and Marius Ianuș, inventor of the literary movement called ”fracturism” is the use of a beatnik literary technique. Both Petru Ilieșu and Marius Ianuș give a poetic representation of Romania thus offering two examples of different, yet connected, literary voices of Romanian poetry
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The main food systems of the High Middle Ages (XI – XIIth centuries) are limited to the dominant classes and to the producing class. The present study is centered on Western Europe, with its most powerful countries of the period: France, England, Italy, Germany, Spain, the Netherlands. Frugality of hermit, splendour of the prince, need of the warrior, feminine delicacy are the authorities that mark out the medieval social context and establish mealtime behaviour rules. Bread, wine, meat, vegetables, fruit, cheese, spices and water are sine qua non components of our analysis and represent the major elements of the nutritional code, as an argument of the power.
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Paremiology was somehow the field of study largely assumed by linguists and ethnologists, but lately other fine arts sciences have focused on its history, psychology, sociology, and anthropology. The conceptual content of Romanian Proverbs covers every aspect of social life. All abstract concepts such as truth, goodness, faith, and practical concepts (seedtime and harvest, wedding, family, play, social relationships, politics) are represented in the content area of Romanian proverbs – and all can be studied in the context of Romanian paremiological sources. The purpose of this paper is to present a (apparently) new research framework that can be extremely fruitful and productive. Romanian Proverbs make up a treasure waiting to be explored. Romanian proverbs present the life of the Romanian people from many perspectives (family, society, inner experience, identity, values, moral profile) waiting to be (re)discovered, analyzed and undertaken.
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Gypsies, or Romanies, have provided writers with a source of color since their very appearance in Europe in the Middle Ages. In Transylvania, perhaps even more than in Western Europe, Romanies turn up with some frequency — never as characters who happen incidentally also to be Gypsies, but because they are Gypsies, and because they serve a specific purpose. This purpose has, broadly speaking, three manifestations: the Gypsy as liar and thief either of property or (especially) of non-Romani children; the Gypsy as witch or caster of spells; and the Gypsy as romantic figure. In order to understand why the Romani should find him or herself in this mainly unflattering role, it is necessary first of all to understand what a Gypsy really is, and what historical circumstances have led to the emergence of so deeply-rooted a fictional image. Gypsies are often thought of as fantasy beings: journalist Randolph Conner writes of “witches, devils, ghosts, monsters, fairies, gypsies and other supernatural characters” celebrating Hallowe’en; the Cooper Manufactur¬ing Co. of New York includes a Romani with the witches and monsters which make up its line of Halloween costumes sold each year. Among those who know that Gypsies are actual people, there is the wide¬spread idea that they are a social, or a behavioral population like hip¬pies or tramps, rather than an ethnic group. There are many references in the literature to individuals becoming Gypsies by joining such a group or adopting a stylized way of life. Gypsies, or more properly Romanies or Rom, share a common origin in India. Evidence for this is abundant, whether linguistic, historical, cultural, or anthropomorphic. Leaving India at the time of (and probably because of) the Indo-Persian wars, the original population found itself in the Byzantine Empire by the eleventh century, and by the fourteenth century had been pushed up into southeastern Europe on the crest of the encroaching Turkish move West. The Transylvania in which those early Romanies found themselves was a land in turmoil. The Muslims were preventing access to the eastern trade routes and to the Holy Land; the economy and Christendom were both threatened, and the Crusades had drastically depleted the manpower. Romanies, being dark-skinned, unfamiliar to the Europeans in language and dress, and coming from the east, were thought to be Muslims themselves. Even today, they are called “Tatars” or “Heidens” or “Turks” in some parts of Transylvania, and the very word “Gypsy” derives from “Egyptian,” a medieval label vaguely applied at that time to any exotic eastern peoples.
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