Der Roman Hysmine und Hysminias des Eumathios Makrembolites ist zweifellos einer der meistgelesenen Texte dieser Gattung; die handschriftliche Überlieferung, die über vierzig, sich vom 13. bis ins 18. Jahrhundert erstreckenden Träger zählt, zeugt davon. Auch die moderne Forschung hat diesem Umstand Rechnung getragen: Als einziger der byzantinischen Erzähltexte wurde Hysmine und Hysminias Gegenstand mehrerer eingehender literarischer Analysen. Trotzdem verfügte man bis jetzt über keine moderne Ausgabe dieses Bestsellers der erotischen Literatur. Mit der vorliegenden Edition setzte sich also der bekannte klassische (...) Philologe M. M(arcovich), der sich bereits mit Rhodanthe und Dosikles des Theodoros Prodromos an dem byzantinischen Roman herangewagt hatte, das Ziel, ein dringendes Desideratum der Byzantinistik zu erfüllen. (shrink)

The Heraclitean tradition in the Herculaneum papyri is a topic which involves some of the most important research fields of ancient philosophy: ethics, physics and cosmology, theology and aesthetics. This paper concentrates on Heraclitus’ fr. 18 Marcovich, where the pre-Socratic philosopher talks about an unspecified κοπίδων ἀρχηγόϲ. The fragment occurs in the seventh book of Philodemus’ Rhetoric and is the only direct quotation of Heraclitus in this multi-volume treatise. This article presents a new textual reconstruction of the two columns (...) of the papyrus in which the same passage is quoted and attempts: 1. to contextualize the quotation inside the Philodemean paraphrase of a treatise by the Stoic Diogenes of Babylon against the rhetoricians of his time; 2. to reconsider the grammatical and philosophical problem of the subject of the Heraclitean quotation. Almost all scholars have considered Pythagoras to be the target of Heraclitus. But certain elements allow us to go beyond this old opinion and to understand this fragment as something of more than a personal dispute. Rhetoric, according to its supporters, was an ‘art’ since Homer’s times and gained its professional autonomy with Corax and Tisias. There is no reason to believe that, in quoting Heraclitus, Diogenes has totally changed the subject of the fragment he cites. That subject could originally have been very similar to that attested in the Philodemean paraphrase, that is the education of the rhetoricians. (shrink)

This paper suggests a new proposal of translation and interpretation of Heraclitus’ fragment 41 D.-K. , with reference to his conception of σοφία, which is aimed to an explanation of everything.

This paper suggests a new proposal of translation and interpretation of Heraclitus’ fragment 41 D.-K., with reference to his conception of σοφία, which is aimed to an explanation of everything.

The purpose of this paper is to examine heraclitean fragments evoking the metaphor of rivers and waters flowing, usually associated by tradition to the image of reality in becoming and the conception of nature as a more or less disordered streaming. These fragments are certainly among the most celebrated and lucky fragments of the philosopher of Ephesus, which can be explained by the fact that they have been used since Plato and Aristotle, to represent in an exemplary way the philosophical (...) perspective of Heraclitus. These are the three fragments which appear in the collection of Diels and Kranz under the numbers 12, 49a and 91, and correspond, in the edition of Marcovich to the numbers 40, 40c2 and 40c3. This mere indication brings out the problem that should be given priority review with regard to the three mentioned fragments, this is the one of their authenticity. Admitted by Diels and Kranz and by a certain number of scholars, among which stands out Mouraviev, it is rejected, with respect fragments 49a and 91 DK [40c2 and 40c3 Marcovich] by other commentators, and primarily by Marcovich for whom, as suggested by the numbering that adopted itself, should be considered as mere reminiscences of the fragments 12 DK [40 Marcovich], the only authentic. (shrink)

L'ampio e documentato studio di Ingela Nilsson conferma l'interesse sempre crescente per i romanzi bizantini, ribadito anche dalla ricca mise au point che Agapitos ha riservato di recente alle opere della Komnenenzeit, tra le quali Ismine e Isminia di Eumazio Macrembolita – la Nilsson accetta questa forma del nome (p. 18), condividendo l'ipotesi di Hunger, che identifica l'autore con il dignitario imperiale che fu per due volte eparchos di Costantinopoli e protoasekretis durante la sinodo del 1166 – costituisce l'unico testo (...) in prosa, solo da poco, per una felice coincidenza, riedito criticamente da M. Marcovich (Teubner, Stutgardiae et Lipsiae 2001). (shrink)

Supramolecular chemistry, at the interface between chemistry, physics and biology, is a research domain which has grown considerably in the last 40 years. Jean-Marie Lehn was the first to lay its foundations and formalise its concepts, in a seminal article published in 1978. This work earned him the 1987 Nobel Prize for Chemistry, which he shared with Charles J. Pedersen and Donald J. Cram. The development of SMC has led to the creation of a dedicated institute and a new building (...) on the university campus. In this chapter, the emergence of supramolecular chemistry as a paradigm and research speciality at the University of Strasbourg is reconstructed with a focus on Lehn’s central role in this process, proposing a three-period chronology based on Mullins’ sequential model. It is furthermore argued that the creation of a physical space, with particular architecture and functions, has also played a key role in consolidating what is now called the “Strasbourg’s chemistry”. The disciplinary character of SMC is discussed in reference to the concept of “new disciplinarity” put forward by Marcovich and Shinn :582–6062011, Toward a new dimension: exploring the nanoscale. Oxford University Press, Oxford, 2014). (shrink)

Je propose dans cet article un examen des fragments 31, 90 et 64+65+66 DK (53ab, 54 et 79+55+82 Marcovich) d’Héraclite, pour en tirer une présentation et une interprétation d’ensemble du rôle et de la fonction du feu par rapport aux autres éléments naturels dans la constitution d’une « cosmologie » dans la pensée héraclitéenne.