In recent years the Israeli economy has undergone fundamental changes. An entirely new class composition was created by the ex-Soviet migrations of the 1990s. Markets for traditional Israeli produce became more restricted. The Internet created the conditions for transnational exports of high-value immaterial labour products to replace previous low-value products with high transit costs. And the nature of the new knowledge economies opened new interstitial possibilities for insertion. A new and technically skilled workforce proves capable of creating the flows of (...) innovation that are the precondition for the survival of the large capitalist firms of this and the preceding era. Among other things, Israeli companies are particularly well-suited to meet the new demand for biomedical products. (shrink)

Eva Simantoni-Bournia Un masque humain à Hyria de Naxos, nouveau témoignage de contacts chypriotes p. 119-132 Neuf tessons d'un masque en terre cuite représentant une figure masculine barbue presque grandeur nature, datés de la fin du VIIIe - début du VIIe siècle av. J.-C., ont été découverts en 1994 dans le sanctuaire d'Hyria à Naxos. Ce masque naxien doit son importance à la rareté de ce type d'objets, surtout à haute époque. Les masques en terre cuite du sanctuaire (...) d'Orthia à Sparte, les plus connus et les plus étonnants du monde grec, sont presque tous plus récents et la plupart relève d'une tradition stylistique différente. Les masques en terre cuite du Chypro-Géométrique I mis au jour dans les sanctuaires de Kition et de Salamine à Chypre constituent les parallèles les plus proches de l'exemplaire d'Hyria. Cet article propose que le masque barbu idéalisé d'Hyria était porté, lors d'une sorte de représentation (δρώμενον), par celui qui jouait le rôle de l'époux de la déesse de la fécondité vénérée avec Dionysos dans le grand sanctuaire naxien et identifiée à Ariane. La représentation — fréquente dans le culte de Dionysos — d'une sorte d'union rituelle dans les pratiques cultuelles d'Hyria est vraisemblable. Les contacts chypriotes, confirmés par notre masque, étayent le rapprochement de l'Ariane naxienne avec la grande déesse chypro-orientale, que nous avons proposé jadis sur la base des trouvailles du sanctuaire et à partir des témoignages littéraires. (shrink)

Une rapide prospection a permis de localiser six ateliers amphoriques à Paros et deux à Naxos. Cette découverte a permis de préciser les conditions d'installation de ces poteries, de caractériser les argiles employées, de tenter une première esquisse typologique des amphores de Paros (époque hellénistique et impériale) et de Naxos (IVe siècle) et enfin de se fonder sur les échantillons provenant de ces ateliers pour identifier leur composition par thermoluminescence et les comparer avec d'autres vases provenant de sites (...) de consommation. (shrink)

Arnould de Vuez, author of the Parthenon drawings attributed to Carrey The earliest complete series of drawings showing the Parthenon frieze - the Album Noitel (1674) - has traditionally been attributed to the Troyes artist Jacques Carrey. Such attribution should be brought into question. This document was drawn during the Aegean Sea expedition led by Marquis de Nointel, Louis XIV's ambassador to Constantinople. Several sources mention that the two painters attached to the French diplomat were of "Flemish" origin. The latter (...) mention straightaway makes any intervention by Jacques Carrey impossible, as he is from Champagne. The name of one of these 'Flemish' painters is Rombaut Faydherbe, from Malines, (1649-1673), who is known to have died, during the visit to the island of Naxos, therefore before the visit of the mission to Athens. Our study tends to prove that his travelling companion most probably was a painter from Lille, Arnould deVuez (1644-1720), of Flemish origin, whose presence alongside Marquis de Nointel is also attested during his ambassadorship to Constantinople. (shrink)

Un raccord réalisé dernièrement entre un poitrail d'animal ailé découvert à Thasos en 1987 et une tête archaïque de la Glyptothèque Ny Carlsberg de Copenhague, connue sous le nom de «tête Wix», généralement considérée comme appartenant à un couros créé au milieu du vr siècle, permet de reconstituer une sphinge dont la tête est très légèrement tournée vers sa gauche. Cette belle sculpture thasienne, qu'on peut maintenant dater plus précisément de 570-560 av. J.-C, confirme l'influence du style paro-chiote sur Thasos, (...) colonie de Paros. De plus, le type même du monument auquel elle appartenait semble avoir son origine dans les Cyclades : à Naxos et à Paros. Conformément à leur nature de démon chthonien les sphinges dressées dans les sanctuaires au sommet d'une colonne ionique gardaient la tombe d'un héros. C'est du moins ce qui semble avoir été le cas dans les sanctuaires d'Apollon de Délos et de Delphes, à l'Acropole d'Athènes, au sanctuaire d'Archiloque à Paros. (shrink)

It is a characteristic of Ovid's Heroides for each epistle implicitly to establish the dramatic time, context and motive for its composition by the particular heroine to whom it is attributed. In this way the poet is able to exploit the tension between the heroine's inevitably circumscribed awareness of the development of her story and the superior information which can be deployed by a reader acquainted with the mythical tradition or master-text which dictates what is actually going to follow: Penelope (...) hands over a letter to a man whom the reader familiar with Homer can identify as Ulysses even if she cannot, Ariadne wonders whether Naxos is infested with tigers at a moment shortly before Dionysus and his tiger-driven chariot will arrive. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 173 ducente un monde interamente unificato dall'azione divina. Ma, come egli stesso ritiene di avere mostrato nell'altro sue libro, Le probl~raede l'ttre chezAristote, questo fu soltanto l'ideale di Aristotele, mentre la sua filosofia effettiva ne rimase infinitamente Iontana. L'etica di Aristotele si pu6 definire allora un umanesimo tragieo: umanesimo, in quanto presuppons la fiducia nell'uomo, nella sua ricerca e nella sua azione; tragieo, in quanto si costituisce (...) proprio nella distanza che separa l'uomo da Die: Aristotele invita l'uomo a volere tutto il possibile, ma solo il possibile, e a lasciare il resto agli dei (pp. 174-177). Nell'appendice, dedicata al tema dell'amieizia in Aristotele, I'A. mostra come anche questa virtfl, analogamente alla prudenza, sia espressione dell'imperfezione dell'uomo, il quale, non potendo trovare la propria felicit~ nella contemplazione e nelI'amore dise stesso, come Die, la cerca nel riconoscimento e nell'amore degli altri (pp. 179-183). Nel complesso si deve ammettere che lo studio dell'A. ~ il tentative pifl interessante e pih moderno che sia state fatto per collegare logicamente l'etica di Aristotele con la sua metafisica, e si deve riconoscere che tale tentative, nonostante qualche affermazione discutibile, ~ perfettamente riuseito. Esso infatti conserva all'etica aristotelica quel carattere di problematicit~ e di asistematicit~ che ne costituisce la pifi genuina natura e che altri tentativi analoghi finiscone invece inevitabilmente col sopprimere. Ci6 che rende possibile la sua riuscita b la nuova interpretazione della metafisica aristotelica, che I'A. ha sviluppato nella sua opera precedente ed in base alla quale anche la metafisica, come l'etica, lungi dal presentarsi come una costruzione sistematica e rigidamente dimostrativa, rivela una natura essenzialmente problematica. L'unica riserva di fondo che ritengo di dover muovere a tale interpretazione, ~ quella a cui he avuto occasione di accennare recensendo Le probl~me de l'$tre chez Aristote (cf. "Giornale di Metafisica", XVIII, 1963, 266-271), e cio~ che la problematicit~ della metafisica aristoteliea non significa rinunzia ad affermare con certezza razionale la trascendenza di Die, ma anzi si risolve proprio in questa affermazione, la quale, lungi dall'essere uno scacco o un insuccesso, 6, al contrario, la pifi esaltante delle certezze. Analogamente la problematicit~ dell'etica arlstotelica non significa rinunzia all'affermazione di un valore supreme, ma riconoscimento della sua necessitY, anche se l'uomo non giunger~, mai ad attuarlo. Come nella metafisica il sapere dell'uomo si risolve in definitiva nslla continua ricerca del sapere, cio~ nella consapevolezza dell'esistenza di un sapere superiore a quello puramente umano, cosi nell'etica la perfezione dell'uomo si risolve nella stessa aspirazione alla perfezione, cio~ nell'ineessante sforzo di autoperfezionarsi. Tale precisazione, a mio avviso, ~ necessaria, per evitare chela metafisica di Aristotele venga interpretata come una forma di scetticismo e la sua etica come una forma di relativismo. ENRICO BERTI Perugia, Italy Consolation ]or the Tribulations o] Israel (Consola~am as Tribula~oens de Israel). By Samuel Usque. Translated from the Portuguese by Martin A. Cohen. (Philadelphia: Jewish Publications Society of America, 1965. Pp. xiii + 354. $6.00.) This work, the first in a new scholarly series of translations of texts, is a fascinating document. It was probably written in Italy around 1550 and was first published in Portuguese in Ferrara in 1553. Although it was not widely read at the time, it was republished around the end of the sixteenth century in the Netherlands. By now it is a Portuguese classic, and a unique document in Jewish intellectual history. Usque, whose biography is almost unknown except for clues found in the Consola~am, was apparently a Portuguese New Christian (a forced convert) who fled during the persecutions of Judaizers by the Inquisition in the 1530's. He wandered in Europe and the Levant, visited Palestine, and settled down in Italy, probably in the entourage of Samuel Abravanel (the brother of Leon Ebreo), Dona Gracia Nasi (the aunt and mother-in-law of the Duke of Naxos), and Hercules of Este, the Duke of Ferrara. His book, addressed "to the gentlemen of the Diapora of Portugal" is a pastoral and a dialogue, dealing with Israel's fate. Writing just 174 HISTORY OF... (shrink)

In the early years of the fifth century, the Greek cities of Asia Minor attempted to free themselves from Persian rule. Our primary evidence for the unsuccessful ‘Ionian Revolt’ is literary, a patchwork from the narrative of Herodotus iv–vi. The main events of the Revolt need not be doubted: the Ionian cities were ruled by Greek puppet tyrants until the outbreak of the rebellion ; Aristagoras was the early leader of the movement which began after the failure of the Persian-Milesian (...) expedition against Naxos ; Athens, petitioned by Aristagoras, and Eretria supplied limited support for-the Revolt. (shrink)