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Marios Skempis Phenomenology of Space, Place Names and Colonization in the ‘Caieta-Circe’ Sequence of Aeneid 7* Introduction The invocation to Erato at the midpoint of the Aeneid has long been a major issue in Virgilian scholarship and has led to various approaches, the overwhelming majority of which hinge on implicit or explicit eroticizing interpretations. What strikes the reader most in this invocation is that it does not coincide with the arithmetic beginning of Book 7 of the Aeneid (7.37–45), but follows a concise nar- rative section that contains references

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The paper explores how different models of space articulate the nature of religious experience. Analyses are focused primarily on Heidegger’s phenomenology. Throughout his work, three models of space are determined: an opened, an empty, and a topological space. According to these models, there are three types of sacred places, that is, places of encounter with Divine: 1. a sacred place defined by coordinates materialized in a sacred building or symbolized by a cultic procedure; 2. a negative place, a place of a negative form of encounter; 3. a place as a path-mark, defined by a transitive (wayfaring) involvement into a lived environment.

Spatial Transformation in Greek Tragedy
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Foreword _7 IntroductIon _9 SpatIal perceptIon _11 Close and distance senses _12 The cognitive system _14 Phenomenology of space _14 typeS oF SpaceS _16 Functional spaces _16 Genius loci _18 Private and public _20 Residential and work spaces _24 Cultural and leisure spaces _26 Movement and connections _28 Representation _30 Permanent and temporary use _31 Staged and imaginary spaces _33 the parameterS oF SpatIal deSIgn _35 Buildings in context _35 Scale and spatial dimensions _35 Interior and exterior _36 Order and chance _37 Density—emptiness _39 Time and space

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Quintus’ Posthomerica 181 Robert Shorrock Crossing the Hydaspes Nonnus’ Dionysiaca and the Boundaries of Epic 209 Jackie Elliott Space and Geography in Ennius’ Annales 223 Stratis Kyriakidis From Delos to Latium Wandering in the Unknown 265 Marios Skempis Phenomenology of Space, Place Names and Colonization in the ‘Caieta-Circe’ Sequence of Aeneid 7 291 Ioannis Ziogas The Topography of Epic Narrative in Ovid’s Metamorphoses 325 Alison Keith Ovidian Geographies in Flavian Mythological Epic 349 Erica Bexley Lucan’s Catalogues and the Landscape of War 373 Ruth Parkes The

: Its Applications to Psychology edited by Susan Gordon, 61-87. Dordrecht, Netherlands: Springer, 2013. Louchakova-Schwartz, Olga. “Dia-Log(os): Genesis of Communicological Virtues in the Phenomenology of Life, with the Reference to the Advaita Vedānta of Śaṅkara”. In A-T. Tymieniecka (ed.), Analecta Husserliana, CXVII. Phenomenology of Space and Time. 193-206. Dordrecht: Springer, 2014. Louchakova-Schwartz, Olga. “A Phenomenological Approach to Illuminationist Philosophy: Suhrawardī’s Nūr Mujarrad and Husserl’s Reduction”. Philosophy East and West, 64:2(2015), 1052

the semiotic charge occurred in Professor Jameson's course. There, in the interest of developing the concept of space as a 'transcendental category of human experience', the professor criss-crossed the social and cultural sciences, as well as a vast body of literary and poetic criticism, comparing dissimilar genres and, in the process, misrepresenting definitions and arguments. To credit Le- Febvre's La production de l'espace (1974) as the work to place space on a philosophical basis in the last several decades, or to maintain that the phenomenology of space has

. Louchakova-Schwartz, Olga. “Direct Intuition: Strategies of Knowledge in the Phenomenology of Life, with Reference to the Philosophy of Illumination.” In Phenomenology and the Human Positioning in the Cosmos, Book 1, The Life-World, Nature, Earth, Analecta Husserliana 113, edited by A.-T.-Tymieniecka, 291–315. Dordrecht: Springer, 2013. Louchakova-Schwartz, Olga. “Dia-log(os): Genesis of Communicological Virtues in the Phenomenology of Life, with Reference to the Advaita Vedānta of Ādi Śaṅkara.” In Phenomenology of Space and Time: The Forces of the Cosmos and the

objects of the senses may not conform to such rules of construction in space as that of the infinite divisibility of lines or angles ...", which he further castigates as 'the chicanery of a falsely instructed reason', has sometimes been understood as a reference to Hume's strict finitism in his empiricist phenomenology of space. Kant disallows this as incompatible with Euclidean geometry in the description of appearances, which for Kant is a priori indisputable (thus, his abusive polemics against the finitist). But physical monads are unrelated to Hume's sensible

31 Cf. E. H. Gombrich, “Ritualized Gesture and Expression in Art”. Philosophical Transactions of the Royal Society of London, vol. 251, no. 772 (1955): 393-401. 32 This is not to deny the possibility and importance of a phenomenology of space and spatial rela- tionships that might be an important constraint on cultural variation. 33 Loos, Ornament, 84. 96 Paragrana 23 (2014) 1 the house, Loos deployed his Raum-plan, a set of interlocking terraced spaces sepa- rated by short staircases, which allowed for intimate cozy places specially designed for eating