Search results for 'Kalliopi Baika' (try it on Scholar)

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  1. Kalliopi Baika & Giulia Boetto (2011). Portus (S.) Keay, (M.) Millett, (L.) Paroli, (K.) Strutt (Edd.) Portus. An Archaeological Survey of the Port of Imperial Rome.. (Archaeological Monographs of the British School at Rome 15.) Pp. Xviii + 360, Figs. Ills. Maps. London: British School at Rome, 2005. Paper £49.50. ISBN: 978-0-904152-47-0. [REVIEW] The Classical Review 61 (02):614-616.score: 240.0
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  2. Gabriella Ildiko Baika (2010). Gina L. Greco and Christine M. Rose, Transs., The Good Wife's Guide: Le Ménagier de Paris. A Medieval Household Book. Ithaca, NY, and London: Cornell University Press, 2009. Pp. Xii, 367; Black-and-White Frontispiece and 1 Black-and-White Figure. $69.95 (Cloth); $24.95 (Paper). [REVIEW] Speculum 85 (3):678-679.score: 30.0
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  3. Ching-Yeh Hu (1995). Views From an Applied Angle Morphogenesis in Plants: Molecular Approaches Kalliopi A. Roubelakis-Angelakis Kiem Tran Thanh Van. BioScience 45 (4):294-295.score: 15.0
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  4. Kalliopi Nikolopoulou (2010). Of a Sense Beyond Words. Research in Phenomenology 40 (2):283-291.score: 3.0
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  5. Emmanuella Plakoyiannaki, Kalliopi Mathioudaki, Pavlos Dimitratos & Yorgos Zotos (2008). Images of Women in Online Advertisements of Global Products: Does Sexism Exist? [REVIEW] Journal of Business Ethics 83 (1):101 - 112.score: 3.0
    Research on female stereotypes in online advertisements is particularly scant, and thus, we lack evidence on whether women are depicted in derogatory (stereotypical) terms on the Internet or not. This theme has significant ethical implications. Hence, the objectives of this study are: (1) to provide evidence on female role portrayals in online advertisements of global products, and (2) to explore female role portrayals across web pages for different audience types. The results indicate that women are generally portrayed in a stereotypical (...)
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  6. Kalliopi Nikolopoulou (2011). Parrhesia as Tragic Structure in Euripides' Bacchae. Epoché: A Journal for the History of Philosophy 15 (2):249-261.score: 3.0
    This paper considers Foucault’s remarks on Euripides and parrhesia in order to reflect on the deeper relation between tragic speech and truth-telling. It argues that: a) tragedy is a privileged mode of truth-telling, since the tragic fall always involves the hero’s passion for truth; and b) parrhesia is inherently tragic, insofar as it endangers its agent. By focusing on the Bacchae, which Foucault sidesteps, I maintain that this play exemplifies the tragic structure of parrhesiastic conduct, while staging the passage of (...)
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  7. Kalliopi Nikolopoulou (2011). Between Art and the Polis. Epoché: A Journal for the History of Philosophy 16 (1):17-36.score: 3.0
    In The Man Without Content, Giorgio Agamben makes a few but poignant references to Plato’s understanding of art. Because art’s impact was powerful, Plato deemed art dangerous and subordinated it to politics. In contrast, Agamben argues, modern art enjoys the privilege of formal autonomy at the cost of losing political significance. This essay develops the Platonic dimension in Agamben’s thought: whereas Platonic censorship recognizes art’s power by way of prohibition, the modern culturalist tolerance of art is symptomatic of art’s reduction (...)
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  8. Kalliopi Nikolopoulou (2009). Plato and Hegel on an Old Quarrel. Epoché: A Journal for the History of Philosophy 13 (2):249-266.score: 3.0
    This paper addresses the relationship of ancients to moderns by focusing on the “quarrel” between art and philosophy that has led to two articulations of the endof art—one in antiquity, another in modernity: Plato, who expelled the poets from his city on account of art’s irrationality, and Hegel, for whom art was no more the necessary vehicle for truth. Following Giorgio Agamben’s cue in The Man Without Content, I opt for a symptomatic reading of Plato’s condemnation of art, by foregrounding (...)
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  9. Kalliopi Nikolopoulou (2000). Homo Sacer: Sovereign Power and Bare Life (Review). Substance 29 (3):124-131.score: 3.0
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  10. Alain Duplouy, François Quantin, Kalliopi Chatzinikolaou, Emmanuel Voutiras, Patrick Constancio, Alexis D’Hautcourt, Natacha Massar, Zozie Papadopoulou, Thierry Petit & Isabelle Tassignon (2003). Chronique Archéologique de la Religion Grecque. Kernos. Revue Internationale Et Pluridisciplinaire de Religion Grecque Antique 16:307-349.score: 3.0
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  11. Kalliopi Kyriakopoulou (2011). Authoritarian States and Internet Social Media: Instruments of Democratisation or Instruments of Control? Human Affairs 21 (1):18-26.score: 3.0
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  12. Kalliopi G. Chatzinikolaou (2010). Locating Sanctuaries in Upper Macedonia According to Archaeological Data. Kernos 23:193-222.score: 3.0
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  13. Kalliopi Christofi (1996). Les Français En Crète. De la Huitième Question de l'Académie à la Consession de Zouroképhalo. Bulletin de Correspondance Hellénique 120 (1):357-371.score: 3.0
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  14. Kalliopi Krystalli-Votsi (1976). Nouvelle Mosaïque de Sicyone. Bulletin de Correspondance Hellénique 100 (2):575-588.score: 3.0
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  15. Joannis Mylonopoulos, Alexis D'Hautcourt, Emmanuel Voutiras, Nicola Cucuzza, Ilaria Battiloro, Massimo Osanna, Isabelle Algrain, Alain Duplouy & Kalliopi Chatzinikolaou (2011). Chronique Archéologique de la Religion Grecque (ChronARG). Kernos 21.score: 3.0
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  16. Kalliopi Nikolopoulou (2000). Alterity and Transcendence (Review). Symploke 8 (1):230-231.score: 3.0
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  17. Kalliopi Nikolopoulou (2000). Book Review: Homo Sacer: Sovereign Power and Bare Life. [REVIEW] Substance 93 (1):124-31.score: 3.0
     
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  18. Kalliopi Nikolopoulou (2001). Deleuzism: A Metacommentary (Review). Symploke 9 (1):213-214.score: 3.0
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  19. Kalliopi Nikolopoulou (2009). Elements of Experience : Bataille's Drama. In Andrew J. Mitchell & Jason Kemp Winfree (eds.), The Obsessions of Georges Bataille: Community and Communication. State University of New York Press.score: 3.0
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  20. Panagiotis Pantidos, Kalliopi Spathi & Evagelos Vitoratos (2001). The Use of Drama in Science Education: The Case of “Blegdamsvej Faust”. Science and Education 10 (1-2):107-117.score: 3.0
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  21. Vinciane Pirenne-Delforge, Didier Viviers, Alain Duplouy, Isabelle Algrain, Joannis Mylonopoulos, Emmanuel Voutiras, Kalliopi Chatzinikolaou, Thomas Brisart, Massimo Osanna & Ilaria Battiloro (2010). Chronique archéologique de la religion grecque (ChronARG). Kernos 23:329-374.score: 3.0
    01. Athènes, Attique, Mégaride (Joannis Mylonopoulos)Athènes01.00 – Généralités– Le catalogue d’une exposition tenue au Centre Culturel Onassis à New York offre plusieurs brefs chapitres introductifs sur l’archéologie des cultes d’Artémis, d’Aphrodite, de Déméter, de Dionysos, et de diverses héroïnes à Athènes et en Attique, ainsi que sur l’iconographie des prêtresses.N. Kaltsas, A. Shapiro (eds.), Worshipping Women. Ritual and Reality in Classical Athens, New York, 2008.– Une tête fragmentai..
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  22. François Quantin, Emmanuel Voutiras, Kalliopi Chatzinikolaou, Alexis D'Hautcourt, Natacha Massar, Christina Mitsopoulou, Isabelle Tassignon, Massimo Osanna, Ilaria Battiloro & Nicola Cucuzza (2009). Chronique Archéologique de la Religion Grecque (ChronARG). Kernos. Revue Internationale Et Pluridisciplinaire de Religion Grecque Antique 22:245-301.score: 3.0
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  23. Kalliopi Trachana, Tomas A. Larsson, Sean Powell, Wei‐Hua Chen, Tobias Doerks, Jean Muller & Peer Bork (2011). Orthology Prediction Methods: A Quality Assessment Using Curated Protein Families. Bioessays 33 (10):769-780.score: 3.0
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  24. Athena Tsingarida, Alain Duplouy, Emmanuel Voutiras, Kalliopi Chatzinikolaou, Didier Viviers, Patrick Constancio, Isabelle Tassignon, Massimo Osanna, Ilaria Battiloro & Nicola Cucuzza (2004). Chronique archéologique. Kernos. Revue Internationale Et Pluridisciplinaire de Religion Grecque Antique 17:251-300.score: 3.0
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  25. Athéna Tsingarida, Alain Duplouy, François Quantin, Kalliopi Chatzinikolaou, Emmanuel Voutiras, Alexis D’Hautcourt, Natacha Massar, Zozie Papadopoulou, Thierry Petit & Patrick Constancio (2002). Chronique Archéologique. Kernos. Revue Internationale Et Pluridisciplinaire de Religion Grecque Antique 15:415-481.score: 3.0
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