Download PDF by : Greek Literature in Late Antiquity: Dynamism, Didacticism,

Overdue Antiquity has attracted an important quantity of recognition in recent times. As a old interval it has to this point been outlined by means of the transformation of Roman associations, the emergence of specific spiritual cultures (Jewish, Christian, Islamic), and the transmission of historic wisdom to medieval and early glossy Europe.

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Extra resources for Greek Literature in Late Antiquity: Dynamism, Didacticism, Classicism

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However, his theological critique, the stricter doctrinal analysis that he presents, is misleading. A similar problem exists in Maas’s argument, which seems to take the extreme position drawn from Devreesse’s more nuanced statements. e. Constantinopolitan and North African) context in which to study Junillus, Maas relies on scholarly positions (Kihn vs. Devreesse) that are, I would suggest, both obsolete. Kihn and Devreesse, despite the great learning of their respective volumes, were engaged in dogmatic history not wholly disembedded from the contemporary theological concerns of their day.

Cox, Patricia. Biography in Late Antiquity (Berkeley and Los Angeles: 1983). Cox Miller, Patricia. ‘“Differential Networks”: Relics and Other Fragments in Late Antiquity’, JECS 6 (1998): 113–138. New Themes and Styles in Greek Literature 25 ———. ‘Strategies of Representation in Collective Biography: Constructing the Subject as Holy’, in Thomas Hägg and Philip Rousseau (eds), Greek Biography and Panegyric in Late Antiquity (Berkeley and Los Angeles: 2000), 209–254. ———. The Poetry of Thought in Late Antiquity: Essays in Imagination and Religion (Aldershot: 2001).

Constantinopolitan and North African) context in which to study Junillus, Maas relies on scholarly positions (Kihn vs. Devreesse) that are, I would suggest, both obsolete. Kihn and Devreesse, despite the great learning of their respective volumes, were engaged in dogmatic history not wholly disembedded from the contemporary theological concerns of their day. My point is important and perhaps obvious: questions of intellectual history may sometimes be resolved by thoroughly disengaging them from the preceding theological disputes which served as their original framework.

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