Název: The west in the mentality of the Greeks of the 8th century BC
Zdrojový dokument: Graeco-Latina Brunensia. 2022, roč. 27, č. 2, s. 25-46
Rozsah
25-46
-
ISSN1803-7402 (print)2336-4424 (online)
Trvalý odkaz (DOI): https://doi.org/10.5817/GLB2022-2-3
Trvalý odkaz (handle): https://hdl.handle.net/11222.digilib/digilib.77368
Type: Článek
Jazyk
Licence: CC BY-SA 4.0 International
Upozornění: Tyto citace jsou generovány automaticky. Nemusí být zcela správně podle citačních pravidel.
Abstrakt(y)
The aim of this paper is to reveal the specifics of spatial perception among the Greeks of the 8th century BC in terms of the mental reconstruction of imaginary mythical space by way of an example of their representation of the spatial direction of the west. The first part of our research is devoted to a consideration of the problem of the perception of the extreme west as a source of danger to the world order and the analysis of mental spatial images performing the function of psychological defense. In the second part of the paper, the opposite qualitative characteristics of the west as mythical space in its interconnection with mythical time are considered. We have thus attempted to demonstrate ambivalence in the perception of the west inherent in people with mythological thinking.
Reference
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[46] Northrup, M. D. (1979). Tartarus Revisited: A Reconsideration of Theogony 711–819. Wiener Studien, 92, 22–36.
[47] Onians, R. B. (2000). The Origin of European Thought about the Body, the Mind, the Soul, the World, Time, and Fate. Cambridge: Cambridge University Press.
[48] Purves, A. (2006). Unmarked Space: Odysseus and the Inland Journey. Arethusa, 39(1), 1–20.
[49] Rayor, D. J. (Transl.). (2014). The Homeric Hymns: A Translation, with Introduction and Notes. Berkeley: University of California Press.
[50] Romm, J. S. (1992). The Edges of the Earth in Ancient Thought: Geography, Exploration and Fiction. Princeton: Princeton University Press.
[51] Schlick, M. (2005). Space and Time in Contemporary Physics: An Introduction to the Theory of Relativity and Gravitation. New York: Dover Publications.
[52] Segal, C. P. (1962). The Phaeacians and the Symbolism of Odysseus' Return. Arion, 1(4), 17–64.
[53] Toporov, V. N. (1983). Prostranstvo i Text. In T. V. Tsivian (Ed.), Text: Sémantika i Struktura. Moskva: Nauka.
[54] Van de Velde, H. (2003). Manuscript on Ornament. Journal of Design History, 16(2), 139–166.
[55] Vernant, J. P. (2006). Myth and Thought among the Greeks. New York: Zone Books.
[56] Vidal-Naquet, P. (1970). Valeurs religieuses et mythiques de la terre et du sacrifice dans l'Odyssée. Annales. Économies, sociétés, civilisations, 25, 1278–1297.
[57] Wacziarg, A. (2001). Le Chaos d'Hésiode. Pallas, 57, 131–152.
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[2] Anderson, W. S. (1958). Calypso and Elysium. The Classical Journal, 54(1), 2–11.
[3] Antypas, C. (2017). Calculating the Mythical Dimension: Time and Distance in Homeric Navigation. In A. Bierl, M. Christopoulos, & A. Papachrystostomou (Eds.), Time and Space in Ancient Myth, Religion and Culture (pp. 9–27). Berlin: Walter de Gruyter.
[4] Ballabriga, A. (1986). Le Soleil et le Tartare: L'image mythique du monde en Grèce archaïque. Paris: Editions de l'Ecole des hautes études en sciences sociales.
[5] Baritz, L. (1961). The Idea of the West. The American Historical Review, 66(3), 618–640.
[6] Bettelheim, B. (2010). The Uses of Enchantment: The Meaning and Importance of Fairy Tales. New York: Vintage Books.
[7] Bilić, T. (2013). Location of Mythical Exile: Two Mythical Models Accounting for the Phenomenon of the Diurnal Solar Movement. Mnemosyne, 66(2), 247–272.
[8] Blickman, D. R. (1987). Styx and Justice of Zeus in Hesiod's Theogony. Phoenix, 41(4), 341–355.
[9] Bollack, J. (1958). Styx et Serments. Revue des Études Grecques, 71(334/338), 1–35.
[10] Bowra, C. M. (1952). Heroic Poetry. London: Macmillan.
[11] Brown, A. S. (1998). From the Golden Age to the Isles of the Blest. Mnemosyne, 51(4), 385–410.
[12] Caillois, R. (2015). L'homme et le sacre. Paris: Gallimard.
[13] Carlson, L. A., & Kenny, R. (2005). Constraints on Spatial Language Comprehension: Function and Geometry. In D. Pecher, & R. A. Zwaan (Eds.), Grounding Cognition (pp. 35–64). New York: Cambridge University Press.
[14] Carruesco, J. (2016). Choral Performance and Geometric Patterns in Epic Poetry and Iconographic Representations. In V. Cazzato, & A. Lardinois (Eds.), The Look of Lyric: Greek Song and the Visual Book Subtitle: Studies in Archaic and Classical Greek Song (Vol. 1; pp. 69–107). Boston: Brill.
[15] Cassirer, E. (1925). Philosophie der symbolischen Formen, 2: Das mythische Denken. Berlin: Bruno Cassirer Verlag.
[16] Clay, J. S. (2003). Hesiod's Cosmos. New York: Cambridge University Press.
[17] Cole, S. G. (2004). Landscape, Gender, and Ritual Space: The Ancient Greek Experience. Berkeley: University of California Press.
[18] Connors, K. (2016). Mapping Tartaros: Observation, Inference, and Belief in Ancient Greek and Roman Accounts of Karst Terrain. Classical Antiquity, 35(2), 147–188.
[19] Cramer, P. (1991). The Development of Defense Mechanisms: Theory, Research, and Assessment. New York: Springer-Verlag.
[20] De Jong, J. F. (2012). Homer. In J. F. de Jong (Ed.), Space in Ancient Greek Literature: Studies in Ancient Greek Narrative (pp. 21–38). Boston: Brill.
[21] Durkheim, E. (1995). Elementary Forms of Religious Life. New York: The Free Press.
[22] Durkheim, E., & Mauss, M. (2009). Primitive Classification. London: Routledge.
[23] Eliade, M. (1987). The Sacred and Profane: The Nature of Religion. San Diego: Harcourt Brace Jovanovich.
[24] Fagles, R. (Transl.). (1996). Homer: The Odyssey. London: Viking.
[25] Gernet, L. (1933). La Cité Future et le Pays des Morts. Revue des Études Grecques, 46(217), 293–310.
[26] Giannakis, G. K. (2019). The East/West and Right/Left Dualism and the Rise of Some Taboos in Ancient Greek Language and Culture. In G. K. Giannakis, & C. Charalambakis (Eds.), Studies in Greek Lexicography (pp. 233–262). Berlin: Walter de Gruyter GmbH.
[27] Glass, A. L., & Holyoak, K. G. (1986). Cognition. New York: Random House.
[28] Goodison, L. (1989). Death, Women and the Sun: Symbolism of Regeneration in Early Aegean Religion. Bulletin of the Institute of Classical Studies, Supplement (University of London, Institute of Classical Studies), 53, 1–251.
[29] Heidegger, M. (1967). Sein und Zeit. Tübingen: Max Niemeyer Verlag.
[30] Hertz, R. (2004). Death and the Right Hand. London: Routledge.
[31] Husserl, E. (1997). Thing and Space: Lectures of 1907. Cham: Springer.
[32] Hübner, K. (1985). Die Wahrheit des Mythos. München: Beck.
[33] Johnson, D. M. (1999). Hesiod's description of Tartarus. Phoenix, 53(1/2), 8–28.
[34] Jung, C. G. (1980). The Archetypes and the Collective Unconscious. Princeton: Princeton University Press.
[35] Konrádová, V. (2008). Kosmogonické a theogonické motivy v Hésiodově Theogonii. Ústí nad Labem: Jan Evangelista Purkyně University.
[36] Lincoln, B. (1986). Myth, Cosmos, and Society: Indo-European Themes of Creation and Destruction. Massachusetts: Harvard University Press.
[37] Lye, S. (2009). The Goddess Styx and the Mapping of World Order in Hesiod's "Theogony". Revue de Philosophie Ancienne, 27(2), 3–31.
[38] Malkin, I. (1998). The Returns of Odysseus: Colonization and Ethnicity. Berkeley: University of California Press.
[39] Marinatos, N. (2001). The Cosmic Journey of Odysseus. Numen, 48(4), 381–416.
[40] Meletinsky, E. M. (1998). The Poetics of Myth. New York: Garland.
[41] Minchin, E. (2001). Homer and the Resources of Memory: Some Applications of Cognitive Theory to the Iliad and the Odyssey. Oxford: Oxford University Press.
[42] Most, G. W. (Ed. & Transl.). (2006). Hesiod: Theogony (Loeb classical library, 57). Cambridge, Mass.: Harvard University Press.
[43] Murray, A. T. (Transl.). (1928). Homer: The Iliad (Loeb classical library). London: Heinemann.
[44] Nagy, G. (1973). Phaethon, Sappho's Phaon, and the White Rock of Leukas. Harvard Studies in Classical Philology, 77, 137–177.
[45] Nakassis, D. (2004). Gemination at the Horizons: East and West in the Mythical Geography of Archaic Greek Epic. Transactions of the American Philological Association, 134(2), 215–233.
[46] Northrup, M. D. (1979). Tartarus Revisited: A Reconsideration of Theogony 711–819. Wiener Studien, 92, 22–36.
[47] Onians, R. B. (2000). The Origin of European Thought about the Body, the Mind, the Soul, the World, Time, and Fate. Cambridge: Cambridge University Press.
[48] Purves, A. (2006). Unmarked Space: Odysseus and the Inland Journey. Arethusa, 39(1), 1–20.
[49] Rayor, D. J. (Transl.). (2014). The Homeric Hymns: A Translation, with Introduction and Notes. Berkeley: University of California Press.
[50] Romm, J. S. (1992). The Edges of the Earth in Ancient Thought: Geography, Exploration and Fiction. Princeton: Princeton University Press.
[51] Schlick, M. (2005). Space and Time in Contemporary Physics: An Introduction to the Theory of Relativity and Gravitation. New York: Dover Publications.
[52] Segal, C. P. (1962). The Phaeacians and the Symbolism of Odysseus' Return. Arion, 1(4), 17–64.
[53] Toporov, V. N. (1983). Prostranstvo i Text. In T. V. Tsivian (Ed.), Text: Sémantika i Struktura. Moskva: Nauka.
[54] Van de Velde, H. (2003). Manuscript on Ornament. Journal of Design History, 16(2), 139–166.
[55] Vernant, J. P. (2006). Myth and Thought among the Greeks. New York: Zone Books.
[56] Vidal-Naquet, P. (1970). Valeurs religieuses et mythiques de la terre et du sacrifice dans l'Odyssée. Annales. Économies, sociétés, civilisations, 25, 1278–1297.
[57] Wacziarg, A. (2001). Le Chaos d'Hésiode. Pallas, 57, 131–152.
[58] Yanchevskaya, N., & Witzel, M. (2017). Time and Space in Ancient India: Pre-philosophical period. In S. Wuppulury, & G. Ghirardy (Eds.), Space, Time and the Limits of Human Understanding (pp. 23–42). Cham: Springer.