Віктор Ставнюк

Розглянуто роль історика у формулюванні "відповідей", які надаються сучасним йому суспільством на дражливі "виклики" доби. "Правда фактів" і можливі їх інтерпретації позначають проблематизуюче поле, у якому й розгортається діяльність професійного історика. Це з особливою чіткістю проступає в німецькій історіографії ХІХ ст., із характерним для неї залученням учених у суспільно-політичне життя Німеччини, що була тоді на шляху до об'єднання. Апеляція до історичного досвіду взагалі й особливо до античної цивілізаційної спадщини мала на меті додати аргументів у політичних дебатах та навіть революційній боротьбі, що розгорталася на той час. Одним із найяскравіших прикладів такої апеляції є "Римська історія" Теодора Моммзена-праця, на визнання значущості якої Нобелівський комітет удостоїв її автора звання лауреата. Ключові слова: Теодор Моммзен, Gelehrtenpolitiker, garrison of distinguished historians, Römische Geschichte.

Мета статті – дослідити технології зведення фундаментів у візан- тійсь кому храмовому зодчестві середнього- та пізньовізантійського періодів столичної та провінційної архітектурних шкіл, зокрема способи та особливості мурування фун- даментів, особливості застосування сполій (вторинного будівельного матеріалу) під час зведення фундаментів. Методологія дослідження ґрунтується на принципах істориз- му, методах компаративного аналізу, індукції та дедукції. Наукова новизна обумовле- на тим, що на сьогоднішній день більшість відомих праць з даної теми вже інформацій- но застарілі і не враховують новітніх досліджень, в першу чергу археологічних. Крім цьо- го, багато пам’яток візантійської архітектури зазнали руйнації та перебудови, тому вив чення їх ускладнюється. Висновки. У ході дослідження було виявлено, що при закла- данні фундаменту технологія передбачала прокопування ровів і прибирання зайвого ґрунту. У візантійському зодчестві фундаменти закладалися або з цегли, або з камін- ня; у в...

Монография посвящена проблеме становления афинской государственности. Автор рассматривает политическое развитие полиса с периода "темных веков" до реформ Клисфена. The monography is devoted to the problem of the formation of athenian state. The author considers the political developement of the polis from the period of "dark ages" to Cleisthenes' reforms.Библиогр.: с. 197-213

A careful reading of Herodotus (Hdt. 4. 76. 5-6) and review archaeological "illustrations" to him allows us to conclude about the possible historicity of (more precisely, what can be called "anacharsism" - the mutual perception of the Scythians and of a "collective Scythia" by the Hellenes, and, accordingly, of the Hellenes and of a "collective Hellas" by the Scythians). But they do not confirm the "knowledge" of Anacharsis in Scythian society (for all the conventionality of the term), and they do not confirm its inclusion in the circle of stable symbols of the historical memory of the Scythians. Herodotus in Olbia, he only clarifies some details known to him in at least one version of the stories of the Scythian sage; Greek stories, from which begins since then the continuous ancient tradition of Anacharsis, the Scythian sage, as a phenomenon of Hellenic, but not Scythian culture.

A careful reading of Herodotus (Hdt. 4. 76. 5-6) and review archaeological "illustrations" to him allows us to conclude about the possible historicity of Anacharsis (more precisely, what can be called "anacharsism" - the mutual perception of the Scythians and of a "collective Scythia" by the Hellenes, and, accordingly, of the Hellenes and of a "collective Hellas" by the Scythians). But they do not confirm the "knowledge" of Anacharsis in Scythian society (for all the conventionality of the term), and they do not confirm its inclusion in the circle of stable symbols of the historical memory of the Scythians. Herodotus in Olbia, he only clarifies some details known to him in at least one version of the stories of the Scythian sage; Greek stories, from which begins since then the continuous ancient tradition of Anacharsis, the Scythian sage, as a phenomenon of Hellenic, but not Scythian culture.

The statement that antiquity is present today in everything is true. The reception of the classical heritage of ancient Greek and Roman civilization, that is based on the principles of freedom, becomes the source of arguments for the confirmation of liberalism, the trend of which is quite obvious today.
All (or almost all) European revolutions, starting from the Early Modern Time, performed their task (whatever they are) in antique "costumes" and with the antique phrases.
But the reception of antiquity is also a source for counterarguments in relation to the liberal model of society. All (or almost all) counter-revolutionaries  and restorations, all totalitarian regimes of the twentieth century are also found in ancient Greco-Roman civilization patterns for imitation, ideological symbols.
Such is the characteristic of reception: “ Whatever is received is received according to the nature of the recipient ”. Such is the property of reception: “ Whatever is received is received according to the nature of the recipient ”. This property is noticeable already in the very term of the reception. It comes from the Latin recipio (recēpī, receptum, recipere) [re + capio]. Often, other options are also called: recepto (avi, atum, are) – verbum intensivum from recipio (mostly in poetry and in Post-Augustian prose) and recipero (reciperavi, reciperatum, reciperare) – alternative form for recupero. Along with the synonymous grammatical foundations of the Present. Along with the synonymous grammatical foundations of the Present (-cip-, -cepta-, -cipera–), common to all of the examples given is a productive prefix re- with the value: 1. a turning back ward; 2. an opposition; 3. a restoration of a thing to its original condition, a repetition of an action.
Of the above options, the recipio is particularly suitable – this is evidenced by Summa theology of Aquinas (Ad primum ergo dicendum quod omne quod recipitur in aliquo, recipitur in eo secundum modum recipientis), who pondered much on the problem of the nature of knowledge, the relation between teaching and learning, and between doctrine and discipline. So, in the comments to the original thesis of Aristotle's Second Analysts (Πᾶσα διδασκαλία καὶ πᾶσα μάθησις διανοητικὴ ἐκ προϋπαρχούσης γίνεται γνώσεως) he observes: “ Nam doctrina [διδασκαλία] est actio eius, qui aliquid cognoscere facit; disciplina [μάθησις] autem est receptio cognitionis ab alio – doctrine [διδασκαλία] being the action exerted by the one who makes us know, and discipline [μάθησις] the reception of knowledge from another ”.
Antiquity, therefore, is the mirror in which humanity is constantly contemplated in its civilization development.
Antiquitate aeterna! Speculum majus temporibus nostris fuisti!

"Academy is eternal". As the school of Plato, it goes back to ancient civilization, the deciding feature of which was the freedom not of the subject, but of a citizen of the Greek polis and of the Roman civitas. And the history of the Academy is the history of the constant "appeal" of European society to the past epochs and to the past generations. In the beginning the Hellenic and even purely Athenian phenomenon, the Academy eventually acquired the quality of the pan-Greek phenomenon, and in the eyes of the apologists of Christianity, in the eyes of the Fathers of the Church, in the eyes of the all mentally different society, academics associate with the pre-Christian and non-Christian world of Greek and Roman civilization — with its behavioral models, with its social, political and ideological (religious including) practices.
In polemics with this world the name of the Academy is kept and transmitted over the next centuries in worldview meanings, but also in the meanings of practical — educational, pedagogical. In Byzantium, the Academy is mentioned in lexicons and encyclopedias. In the Latin section of medieval civilization, the Academy is kept in the mention of it by Christian authors, but also by the authors of classical antiquity.
The Latin language, with its semantic content, created the illusion of a permanent and continuous historical process, uniting the Middle Ages and Greco-Roman civilization, and one of the symbols of continuing Antiquity was the Academy. The Academy is again reborn within both of "pre-classical" Renaissances - as the Carolingian and the Ottonian.
But its final return to the realities of post-ancient European civilization happened within the "classical" Renaissance.
It was then that the connection between generations and epochs resumed in perhaps the most complete form. The connection that will be constantly reproduced in humanist societies — the prototypes and forms of existence of the renaissance Academies; the connection that will be maintained in the already well-established Academies of the Early Modern and the Modern Times.
The academies filled out the world and became the institution in which mankind retains its unity in a constant appeal to past generations, to the past epochs.
Shelter arts and sciences, foundation for based on the scientific principles education — the Academy today is the guardian of goodness, truth and humanistic conquest of the human spirit. So be it in the twenty first century.