Results for ' Suda'

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  1. Vida de Pitágoras.Suda - 2011 - In Hernández de la Fuente & A. David (eds.), Vidas de Pitágoras. Vilaür, Girona: Editorial Atalanta.
     
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  2. Sudáfrica: litigación en derechos de la salud. Constitucionalismo cauto.Carole Cooper - 2013 - In Alicia Ely Yamin, Siri Gloppen & Elena Odriozola (eds.), La lucha por los derechos de la salud: ¿puede la justicia ser una herramienta de cambio? México, D.F.: Siglo Veintiuno Editores.
     
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  3.  7
    V preddverii Strashnogo Suda, ili, Izbezhim li predrechennogo v Apokalipsise?Igor§ Vasil§Evich Bestuzhev-Lada - 1996 - Moskva: "Fizkulʹtura, obrazovanie i nauka".
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  4. Aspects of the Suda.Barry Baldwin - 2006 - Byzantion 76:11-31.
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  5.  15
    Eunapius, Eustathius, and the Suda.Thomas M. Banchich - 1988 - American Journal of Philology 109 (2).
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  6.  12
    A Roman-Lazi War in the Suda: A Fragment of Priscus?Philip Rance - 2015 - Classical Quarterly 65 (2):852-867.
    Sudaτ 134: Ταρσοὶ καλάμων. οἱ δὲ Λαζοὶ βόθρους ὀρύξαντες καὶ δόρατα τοῖς βόθροις ἐγκαταπήξαντες ταρσοῖς καλάμων καὶ ὕλῃ μὴ βεβαίαν ἐχούσῃ βάσιν, ἀλλὰ πρὸς τὸ ἐπιφερόμενον ἄχθος ὀλισθαινούσῃ, τὰ στόματα τῶν ὀρυγμάτων ἐκάλυψαν· καὶ χοῦν ἐπιβαλόντες τά τε παρ’ ἑκάτερα χωρία γεωργήσαντες καὶ πυροὺς σπείραντες ἐτροπώσαντο τοὺς Ῥωμαίους. Ταρσοὶ καλάμων παρ’ Ἡροδότῳ ἡ τρασιά (πρασιάmss), οὗ ἐξήραινον τὴν πλίνθον.Frames of reeds. ‘The Lazi, having dug pits and securely fixed spears within them, concealed the openings of the holes with frames of (...)
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  7. Qii︠a︡met-qaĭym ghasyry: (ku̇măn keltīrushīler u̇shīn zhazylghan kītap) = Vek strashnogo suda (kniga dli︠a︡ somnevai︠u︡shchikhsi︠a︡).Smaghūl Elubaev - 2011 - Almaty: Merekenīn︠g︡ Baspalar U̇ĭī.
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  8. The Meaning of Liberalism: East and West. Edited by Zdenek Suda and Jiri Musil.T. Hanzawa - 2003 - The European Legacy 8 (4):518-518.
     
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  9.  13
    Hannibal, elephants and turrets in Suda 438 [Polybius Fr. 162B]–an unidentified fragment of Diodorus.Bibliothèque Historique de Sicile & Fragments I. I. Livres Xxi–Xxvi - 2009 - Classical Quarterly 59:91-111.
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  10. Evaluación del impacto de la litigación en el terreno de los derechos de la salud. Análisis comparativo de Argentina, Brasil, Colombia, Costa Rica, India y Sudáfrica.Ottar Maestad, Lise Rakner & Octavio L. Motta Ferraz - 2013 - In Alicia Ely Yamin, Siri Gloppen & Elena Odriozola (eds.), La lucha por los derechos de la salud: ¿puede la justicia ser una herramienta de cambio? México, D.F.: Siglo Veintiuno Editores.
     
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  11.  1
    An Unidentified Quotation from Philostratus in the Suda.Robert J. Penella - 1977 - American Journal of Philology 98 (2):126.
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  12.  6
    Atragic reminiscence on palamedes in the suda.Juan Luis Lopez Cruces - 2005 - Philologus: Zeitschrift für Antike Literatur Und Ihre Rezeption 149 (1):158-161.
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  13.  10
    Water Images and Metaphors in Suda Halkalar Which Faruk Nafiz Çamlıbel’s Work.Hüseyin Doğramacioğlu - 2012 - Journal of Turkish Studies 7:1037-1051.
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  14.  30
    Hannibal, elephants and turrets in Suda θ 438 [polybius fr. 162 B ] – an unidentified fragment of Diodorus.Philip Rance - 2009 - Classical Quarterly 59 (1):91-.
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  15.  28
    Biographical sources on the attic orators - roisman, Worthington, Waterfield lives of the attic orators. Texts from pseudo-plutarch, photius, and the suda. Pp. XX + 381, ill., Maps. Oxford: Oxford university press, 2015. Paper, £30, us$50 . Isbn: 978-0-19-968767-1. [REVIEW]Christos Kremmydas - 2017 - The Classical Review 67 (2):380-382.
  16.  8
    Is the First Line of the Acharnians Paratragic?Juan Luis Lopez Cruces & Juan Luis López-Cruces - 2011 - Philologus: Zeitschrift für Antike Literatur Und Ihre Rezeption 155 (1):184-188.
    Der Suda-Eintrag über Palamedes enthält einen Cento mit poetischen Reminiszenzen. Ein Verspaar evoziert eine Situation, in der ein Sprecher aufgefordert wird, eine schmerzliche Geschichte zu erzählen. Einer der beiden Verse soll mit dem ersten Vers von Aristophanes' « Acharnern » identisch sein. Möglicherweise stammt das Verspaar aus Euripides « Telephos » und wird von Aristophanes zitiert.
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  17.  17
    Stesichorus.M. L. West - 1971 - Classical Quarterly 21 (02):302-.
    Histories of literature tend to treat Stesichorus as just one of the lyric poets, like Alcman or Anacreon. But the vast scale of his compositions puts him in a category of his own. It has always been known that his Oresteia was divided into more than one book; P. Oxy, 2360 gave us fragments of a narrative about Telemachus of a nearly Homeric amplitude; and from P. Oxy. 2617 it was learned that the Geryoneis contained at least 1,300 verses, the (...)
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  18.  41
    Schopenhauer and Wittgenstein: Assessing the Buddhist influences on their conceptions of ethics.Milan Vukomanovic - 2004 - Filozofija I Društvo 2004 (24):163-187.
    In the first part of this essay, the author discusses certain aspects of the Hindu and Buddhist philosophical and religious conceptions that could have made some impact on the European ethics before Schopenhauer. In the second part, he deals with various channels of possible Buddhist influence on Schopenhauer's ethical thought. Finally, in discussing Buddhist-Wittgenstein relationship, one is confronted with convergent, yet independent, responses to similar sets of problems. Independently, and less systematically than Buddhist philosophical schools, Wittgenstein indicates the way of (...)
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  19.  15
    Neues zur "Johanneischen Frage" ?Mariev Sergei - 2007 - Byzantinische Zeitschrift 99 (2):535-549.
    Anhand dreier wichtiger Fragen habe ich zunächst die in der byzantinistischen Forschung aufgedeckten Probleme und die erarbeiteten Vorschläge zu ihrer Lösung skizziert, um sie in einem zweiten Schritt mit den Lösungsvorschlägen und dem argumentativen Vorgang Robertos zu kontrastieren. Aus diesem Vergleich geht m. E. hervor, dass die „Johanneische Frage“ in der Edition von Roberto keine originelle und unerwartete Lösung erfahren, sondern eine weitere Verwicklung erlitten hat.Die Fehlentscheidungen bezüglich dieser drei Komponenten führen zu weiteren Verzerrungen: Viele Glossen aus der Suda, (...)
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  20.  38
    Bioetika, dostojanstvo čovjeka i refleksivni sud.Kurt Walter Ziedler - 2008 - Synthesis Philosophica 23 (2):215-223.
    Bioetika se suočava s dva blisko povezana problema: iako je koncept ljudskog dostojanstva široko potvrđen, on postaje vrlo kontroverznim čim pokušamo definirati opseg njegova sadržaja i značenja; jako trebamo metodu ili teoriju zaključivanja koja nam dopušta odrediti odnos između moralnih načela i konkretnih slučajeva. U širem, iako strogom filozofskom smislu, ova dva problema recentne bioetike povezana su s Kantovim pojmovima ‘autonomije’ i ‘refleksivnog suda’, koji se mogu kombinirati glede tročlane logike uspostavljanja pravila. Takva je logika nagoviještena u Montesquieuovoj doktrini (...)
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  21.  17
    The Annotations of M. Valerivs Probvs.H. D. Jocelyn - 1984 - Classical Quarterly 34 (02):464-.
    When Mommsen saw foll. 28r line i–29r line 6 of cod. Paris, Bibl. Nat. lat. 7530, an eighth-century grammatical miscellany from Monte Cassino, he realised immediately the importance of their contents. He wrote to Bergk about his discovery on 2 November 1844 and Bergk published the material early the next year as being an epitome of a treatise on signs applied to literary texts by Probus and earlier Latin grammarians. There had long been known Diogenes Laertius' account of the χ (...)
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  22.  28
    Five or Seven Recesses?P. Walcot - 1965 - Classical Quarterly 15 (01):79-.
    IN C.Q. N.S. xiii , 1578ff., M. L. West discusses various non-Greek traditions which throw light on the interpretation of Pherecydes. Of course problems remain, but one of these the comparative material may yet solve. Is West correct in suggesting that we emend the Suda entry on Pherecydesand so reduce the seven recesses to five ? A convincing analogy can help us here. G. S. Kirk has already compared the seven gates which Ishtar has to penetrate when she descends (...)
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  23.  36
    Vidas de Pitágoras.Hernández de la Fuente & A. David - 2011 - Vilaür, Girona: Editorial Atalanta. Edited by Diodorus.
    En el mundo occidental, la primera figura que encarna el arquetipo del mediador sapiencial entre la comunidad humana y lo divino es, sin duda, Pitágoras de Samos. Las implicaciones de las doctrinas de este chamán en la historia de las ideas son enormes, pues sus invenciones abarcan todos los campos del saber: matemáticas, astronomía, filosofía, retórica, política, adivinación, medicina y religión. Nada escapa a este sabio griego, al que se atribuye un famoso teorema matemático, las escalas musicales y la idea (...)
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  24.  6
    Neues zur „Johanneischen Frage“?Sergei Mariev - 2006 - Byzantinische Zeitschrift 99 (2):535-549.
    Zusammenfassung Anhand dreier wichtiger Fragen (Schlusspartien der Excerpta Constantini und die Bestimmung der Verfassungszeit, die Frage nach dem Status der Excerpta Cod. Par. 1630 und der Exc. Salmasiana) habe ich zunächst die in der byzantinistischen Forschung aufgedeckten Probleme und die erarbeiteten Vorschläge zu ihrer Lösung skizziert, um sie in einem zweiten Schritt mit den Lösungsvorschlägen und dem argumentativen Vorgang Robertos zu kontrastieren. Aus diesem Vergleich geht m. E. hervor, dass die „Johanneische Frage“ in der Edition von Roberto keine originelle und (...)
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  25.  23
    Kriza u vladavini zakona u suvremenom američkom kontekstu. Izvješće.William L. McBride - 2008 - Synthesis Philosophica 23 (2):305-315.
    Članak je kritičko preispitivanje krize u vladavini zakona u kontekstu suvremene politike u SAD. Tekst navodi neke primjere američke nacionalne i vanjske politike u svezi s tzv. ‘kultom demokracije’. Članak je podijeljen na dva dijela. Prvi se dio bavi izvješćem, koje se bavi, redom, službenim odnosima SAD prema međunarodnom zakonodavstvu; zatim prema moći institucije predsjedništva; te glede uloge Vrhovnoga Suda. Drugi dio ispituje neke filozofijske implikacije američke politike, a u svezi s pitanjima demokracije i vladavine zakona.
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  26.  12
    Diogene Laerzio a Bisanzio nel X secolo. Studi sulla tradizione indiretta delle vite dei filosofi.Tiziano Dorandi - 2004 - Byzantinische Zeitschrift 96 (1):123-155.
    Le Vite dei filosofi di Diogene Laerzio ebbero una scarsa diffusione nel mondo tardo-antico e bizantino. Assenti dalla Biblioteca di Fozio (IX s.), le Vite riemergono a Bisanzio a partire dal X secolo, sotto forma di estratti, nella Antologia Palatina e nella Suda. È mia intenzione soffermarmi su queste due opere al fine di indagare i rapporti che intercorrono tra le loro tradizioni manoscritte e quella laerziana.
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  27.  29
    Philo or Sanchuniathon? A Phoenicean Cosmogony.M. J. Edwards - 1991 - Classical Quarterly 41 (01):213-.
    Herennius Philo of Byblos is the subject of a notice in the Suda, which states that he was a grammarian born in Nero's time who lived to such an advanced age that he was still composing works in the reign of Hadrian. The titles listed include: On the Acquisition and Choice of Books; On Cities and their Eminent Citizens; and On the Reign of Hadrian . His name, like that of Flavius Josephus, could imply the patronage of a Roman (...)
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  28.  9
    A Paean in the Philoctetes.J. A. Haldane - 1963 - Classical Quarterly 13 (01):53-.
    The short hymn to Hypnos at the opening of the first komrnos of the Philoctetes is of particular interest in view of Sophocles' association with the cult of Asclepius. As suggested by the invocation the hymn is in fact intended to recall the paean, a form of liturgy with which Sophocles' audience must have become increasingly familiar in the years since the introduction in 420/19 of the Asclepius cult. Indeed if we are to judge by inscriptional and other remains the (...)
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  29.  8
    A Paean In The Philoctetes.J. A. Haldane - 1919 - Classical Quarterly 13 (1):53-56.
    The short hymn to Hypnos at the opening of the first komrnos of the Philoctetes is of particular interest in view of Sophocles' association with the cult of Asclepius. As suggested by the invocation the hymn is in fact intended to recall the paean, a form of liturgy with which Sophocles' audience must have become increasingly familiar in the years since the introduction in 420/19 of the Asclepius cult. Indeed if we are to judge by inscriptional and other remains the (...)
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  30.  4
    A Paean In The Philoctetes.J. A. Haldane - 1963 - Classical Quarterly 13 (1):53-56.
    The short hymn to Hypnos at the opening of the first komrnos of the Philoctetes is of particular interest in view of Sophocles' association with the cult of Asclepius. As suggested by the invocation the hymn is in fact intended to recall the paean, a form of liturgy with which Sophocles' audience must have become increasingly familiar in the years since the introduction in 420/19 of the Asclepius cult. Indeed if we are to judge by inscriptional and other remains the (...)
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  31.  22
    A note on Schol. ad Pl. Ion_ 530A and _Resp. 373B.Martin Korenjak - 2004 - Classical Quarterly 54 (02):625-.
    αΨδσαι λγεται καí τó φλυαρσαι, τò áπλς †λαβεíν κπ´ παγγεîλαι χωρíς †ργου τινός. This is how W. C. Greene prints the last sentence of the Schol. ad Ion 530a αψδν, which is repeated ad Rep. 373b and in Photius, Suda, Et. Magn., and Lex. Bekk. s.v.αφδοί.
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  32.  11
    A note on schol. ad Pl._ _Ion_ 530A and _Rep. 373B.M. Korenjak - 1999 - Classical Quarterly 49 (2):629-629.
    ῥαΨῳδ⋯σαι λ⋯γεται καí τó φλυαρ⋯σαι, τò áπλ⋯ς †λαβεíν κπ´ παγγεîλαι χωρíς †ἒργου τινός. This is how W. C. Greene prints the last sentence of the Schol. ad Ion 530a ῥαψδν, which is repeated ad Rep. 373b and in Photius, Suda, Et. Magn., and Lex. Bekk. s.v.αφῳδοί.
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  33.  21
    Synagoge. Συναγωγὴ λέξεων χϱησίμων. Edited by Ian C. CUNNINGHAM. Sammlung griechischer und lateinischer Grammatiker (SGLG), 10. [REVIEW]Helmut van Thiel - 2005 - Byzantinische Zeitschrift 98 (2):582-585.
    Die Synagoge ist das dritte der fünf großen byzantinischen Lexika: Kyrill, Hesych, Synagoge, Photios, Suda. Im Kyrill-Lexikon war erstmals der Wortschatz der heidnischen, hellenistischjüdischen und frühen christlichen griechischen Literatur gesammelt. Es ist in Hesych nachträglich eingearbeitet; etwa ein Drittel des „Hesych“ stammt aus „Kyrill“. Kyrill ist in der Synagoge exzerpiert; etwa 80 Prozent ihrer Glossen lassen sich auf ihn zurückführen, und sie kann durchaus als Kyrill-Rezension angesehen werden, wie es in einer ihrer Handschriften geschieht (vgl. p. 19, 49). Die (...)
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  34.  9
    Dicaearchus of Messana: Text, Translation, and Discussion.William W. Fortenbaugh & Eckart Schütrumpf - 2001 - Routledge.
    Dicaearchus of Messana (fl. c. 320 b.c.) was a peripatetic philosopher. Like Theophrastus of Eresus, he was a pupil of Aristotle. Dicaearchus's life is not well documented. There is no biography by Diogenes Laertius, and what the Suda offers is meager. However, it can be ascertained that a close friendship existed between Aristoxenus and Dicaearchus as both are mentioned as personal students of Aristotle. Dicaearchus lived for a time in the Peleponnesus, and in his pursuit of geographical studies and (...)
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  35.  15
    Stesichorus.M. L. West - 1971 - Classical Quarterly 21 (2):302-314.
    Histories of literature tend to treat Stesichorus as just one of the lyric poets, like Alcman or Anacreon. But the vast scale of his compositions puts him in a category of his own. It has always been known that his Oresteia was divided into more than one book; P. Oxy, 2360 gave us fragments of a narrative about Telemachus of a nearly Homeric amplitude; and from P. Oxy. 2617 it was learned that the Geryoneis contained at least 1,300 verses, the (...)
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  36.  15
    Philo or Sanchuniathon? A Phoenicean Cosmogony.M. J. Edwards - 1991 - Classical Quarterly 41 (1):213-220.
    Herennius Philo of Byblos is the subject of a notice in the Suda, which states that he was a grammarian born in Nero's time who lived to such an advanced age that he was still composing works in the reign of Hadrian. The titles listed include: On the Acquisition and Choice of Books; On Cities and their Eminent Citizens; and On the Reign of Hadrian. His name, like that of Flavius Josephus, could imply the patronage of a Roman family; (...)
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  37.  12
    The annotations of M. Valerivs Probvs.H. D. Jocelyn - 1985 - Classical Quarterly 35 (1):149-161.
    When Mommsen saw foll. 28r line i–29r line 6 of cod. Paris, Bibl. Nat. lat. 7530, an eighth-century grammatical miscellany from Monte Cassino, he realised immediately the importance of their contents. He wrote to Bergk about his discovery on 2 November 1844 and Bergk published the material early the next year as being an epitome of a treatise on signs applied to literary texts by Probus and earlier Latin grammarians. There had long been known Diogenes Laertius' account of the χ (...)
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  38.  7
    Ein fälschlich Damaskios zugewiesenes Fragment.Sergei Mariev - 2006 - Byzantinische Zeitschrift 98 (1):75-76.
    Die Glosse Suda ε 1756 wird in der Forschung mit der von Damaskios von Damaskos verfaßten Vita des Philosophen Isidoros in Verbindung gebracht. Tatsächlich aber steht sie in engerem Zusammenhang mit der aus dem Werk des Johannes Antiocheus entnommenen Glosse Suda β 246 und ist daher aus dem Corpus des Damaskios zu streichen und Ioannes Antiocheus zuzuschreiben.
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