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Despite its tensions and contradictions, the various discourses on globalization hint at a desire to build a space and time for encounters between worlds and cultures, through the persistence of a dialogue that shortens the distances, but respects the differences. A considerable part of the political, cultural, urban, linguistic shape of the Western world drew inspirations and solutions from the experience of poleis and cosmopoleis of the Ancient World. On the other hand, mobility may even be perceived as a characteristic feature of Luso-Brazilian culture, from the Portuguese Discoveries and their cultural production in the early stages of Jesuit literature in Brazil, especially in José de Anchieta, down to António Vieira, Machado de Assis, Guimarães Rosa, among others. Therefore, the presence and the different hues respecting the topic of mobility and of old cosmopoleis in the reception of Classical Antiquity in Portuguese literature are as well a central theme of the volume.
Cosmopolitanism. --- reception of Classical Antiquity --- cosmopolis --- physical and cultural mobility
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Despite its tensions and contradictions, the various discourses on globalization hint at a desire to build a space and time for encounters between worlds and cultures, through the persistence of a dialogue that shortens the distances, but respects the differences. A considerable part of the political, cultural, urban, linguistic shape of the Western world drew inspirations and solutions from the experience of poleis and cosmopoleis of the Ancient World. On the other hand, mobility may even be perceived as a characteristic feature of Luso-Brazilian culture, from the Portuguese Discoveries and their cultural production in the early stages of Jesuit literature in Brazil, especially in José de Anchieta, down to António Vieira, Machado de Assis, Guimarães Rosa, among others. Therefore, the presence and the different hues respecting the topic of mobility and of old cosmopoleis in the reception of Classical Antiquity in Portuguese literature are as well a central theme of the volume.
Cosmopolitanism. --- reception of Classical Antiquity --- cosmopolis --- physical and cultural mobility
Choose an application
Despite its tensions and contradictions, the various discourses on globalization hint at a desire to build a space and time for encounters between worlds and cultures, through the persistence of a dialogue that shortens the distances, but respects the differences. A considerable part of the political, cultural, urban, linguistic shape of the Western world drew inspirations and solutions from the experience of poleis and cosmopoleis of the Ancient World. On the other hand, mobility may even be perceived as a characteristic feature of Luso-Brazilian culture, from the Portuguese Discoveries and their cultural production in the early stages of Jesuit literature in Brazil, especially in José de Anchieta, down to António Vieira, Machado de Assis, Guimarães Rosa, among others. Therefore, the presence and the different hues respecting the topic of mobility and of old cosmopoleis in the reception of Classical Antiquity in Portuguese literature are as well a central theme of the volume.
Cosmopolitanism. --- reception of Classical Antiquity --- cosmopolis --- physical and cultural mobility
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There is a growing recognition that philosophy isn't unique to the West, that it didn't begin only with the classical Greeks, and that Greek philosophy was influenced by Near Eastern traditions. Yet even today there is a widespread assumption that what came before the Greeks was "before philosophy." In Philosophy before the Greeks, Marc Van De Mieroop, an acclaimed historian of the ancient Near East, presents a groundbreaking argument that, for three millennia before the Greeks, one Near Eastern people had a rich and sophisticated tradition of philosophy fully worthy of the name.In the first century BC, the Greek historian Diodorus of Sicily praised the Babylonians for their devotion to philosophy. Showing the justice of Diodorus's comment, this is the first book to argue that there were Babylonian philosophers and that they studied knowledge systematically using a coherent system of logic rooted in the practices of cuneiform script. Van De Mieroop uncovers Babylonian approaches to knowledge in three areas: the study of language, which in its analysis of the written word formed the basis of all logic; the art of divination, which interpreted communications between gods and humans; and the rules of law, which confirmed that royal justice was founded on truth.The result is an innovative intellectual history of the ancient Near Eastern world during the many centuries in which Babylonian philosophers inspired scholars throughout the region-until the first millennium BC, when the breakdown of this cosmopolitan system enabled others, including the Greeks, to develop alternative methods of philosophical reasoning.
Knowledge, Theory of --- Philosophy, Babylonian. --- Assurbanipal. --- Babylonia. --- Babylonian Creation Myth. --- Babylonian cosmopolis. --- Babylonian epistemology. --- Babylonian grammatology. --- Babylonian omen. --- Babylonian philosophers. --- Babylonian scholarship. --- Babylonian texts. --- Dadusha. --- Diodorus of Sicily. --- Greek philosophy. --- Hammurabi. --- Lipit-Eshtar. --- Mesopotamia. --- Near East. --- Ur-Namma. --- classical Greeks. --- creativity. --- cuneiform writing. --- divination. --- divinatory writings. --- empiricism. --- epistemology. --- exorcists. --- gods. --- hermeneutics. --- human beings. --- intellectual history. --- justice. --- kinship terms. --- knowledge. --- lamentation chanters. --- language. --- law codes. --- law. --- laws. --- lexical lists. --- lexicography. --- literate culture. --- omen lists. --- paradigm. --- philosophy. --- physicians. --- poetry. --- professional designations. --- rationalism. --- scribes. --- script. --- semiotic analysis. --- similitudes. --- social classes. --- structural analysis. --- syntagm. --- truth. --- universe. --- wisdom. --- word lists.
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