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2014, Eruditio Antiqua n°5
Facing charges of witchery, Apuleius defends himself by mentioning the name of the African village where one of his accusers, Sicinius Aemilianus, lives. The article begins with a summary of what should be known about the word (spelling, etymology, grammatical status) as well as the place it refers to. It goes on to show how the utterance of the name is, in fact, used as a counterattack that aims to invalidate the charge of barbarism that faces the accused. The word, which is generally analyzed as a stroke of irony, covers though a complex game on the pronunciation of the accuser whose Punic accent is presented derisively, rather, as a claim to the mastery of Attic Greek.This subtle game involves making reference to authors brought back into fashion in the second century (Plautus, Catullus). In the end, the paper attempts to put into perspective this game on the pronunciation of Sicinius Aemilianus in a reflection on the cultural identity of the sophist, who clearly rejects the Punic, fetishizes Latin and carefully conceals his vernacular native language, the Libyan.
2012 •
The aim of this paper is to study the presence of the Seven Sages in the Deipnosophistae, specifically in the passages where Athenaeus mentions some of these characters who were renowned for their wisdom in Greek tradition. We examine the context and the intention underlying the appearance of these men in the banquet reported by the Athenaeus; we also look at the relationships established among them in the conversation of their scholars; and, finally, we discuss whether this author mentions the legend by depicting them as a defined group.
The aim of this paper is to study the presence of the Seven Sages in the Deipnosophistae, specifically in the passages where Athenaeus mentions some of these characters who were renowned for their wisdom in Greek tradition. We examine the context and the intention underlying the appearance of these men in the banquet reported by the Athenaeus; we also look at the relationships established among them in the conversation of their scholars; and, finally, we discuss whether this author mentions the legend by depicting them as a defined group.
Passions, vertus et vices dans l'ancien roman, Lyon : Maison de l'Orient et de la Méditerranée Jean Pouilloux, pp. 97-115.
Morale et sophistique : sur la notion de σωφροσύνη chez Achille Tatius2009 •
Examined here, through analysis of the use of words from the family of sôphrôn by the Greek novelists and particularly Achilles Tatius, is the manner in which the discourse on this fundamental novelistic virtue is introduced in the texts: the definition and especially the judgment passed on it depend upon the narrative authority which expresses them, on the context, and on the type of discourse into which they are introduced. Although Achilles Tatius has a very personal and ironic vision of this “wisdom”, the other novelists, especially through their characters, discuss the value of this glorious virtue, which can sometimes also be overwhelming. (http://www.persee.fr/doc/mom_0151-7015_2009_act_42_1_2618)
Figures de sages, figures de philosophes dans l'oeuvre de Plutarque
Arete and sophia dans le traité de De uirtute morali de Plutarque2019 •
2013 •
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ALKIN, Ruhi Can, YELKEN, Ramazan, “Introduction to Value - Relevant and Normative Tradition in Philosophy of the Social Sciences (Sosyal Bilimler Felsefesinde Değer - Yüklü ve Normatif Geleneğe Giriş), Beytülhikme An International Journal of Philosophy, Cilt:4, Sayı:2, ISSN:1303-8303, Aralık 2014
Introduction to Value-Relevant and Normative Tradition in Philosophy of the Social Sciences2014 •