Heliodorus, theEthiopian Story

Believable Lies and Implausible Truths: Negotiating Late Antique Concepts of Fiction in Heliodorus's Aithiopika

“…30 This parallels Charikleia's justification in the opening book of the novel, where she stresses the value of deception as a way to buy time in a dangerous situation. 31 Unlike her previous speech, however, Charikleia describes this not as a ψεῦδος, but instead as a form of πλάσμα (πλάττου, 7.21.4) and a μελέτη (ὅπως μὴ ἐκ τῆς μελέτης εἰς τὸ αἰσχρὸν τοῦ ἔργου κατολισθήσῃς, 7.21.4), which frames this as a rhetorical rather than simply a deceptive pretense. Yet Theagenes entirely rejects Charikleia's proposal, stating that saying shameful things is no different to doing them (ἐμὲ δὲ ἴσθι μηδὲ πλάσασθαι τὰ τοιαῦτα δύνασθαι• ποιεῖν γὰρ τὰ αἰσχρὰ καὶ λέγειν ὁμοίως ἀπρεπές, 7.21.5).…”

“…As such, this scar becomes a site of "locational memory" which confirms Macrina's holiness, 92 and also literary memory, as it allusively evokes Odysseus', 93 just as Charikleia's birthmark recalls Menelaus' thigh wound in the Iliad. 94 And yet, although Gregory strains to see it, this identifying sign is hardly visible (31). While this mark testifies to Macrina's sainthood and demonstrates the extent of her powers, its invisibility highlights the gap between faith and proof that this scene exposes.…”

“…91 These paradoxical tensions over gender, sexuality, and sanctity are exemplified by Macrina's scar, a mark which both testifies to her identity as a saint and questions whether such intensity of faith can in fact be proved. Described as the greatest miracle she ever performed (31), Macrina's body is marked by a scar from a cancerous tumor on her breast which was cured by her religious faith. As such, this scar becomes a site of "locational memory" which confirms Macrina's holiness, 92 and also literary memory, as it allusively evokes Odysseus', 93 just as Charikleia's birthmark recalls Menelaus' thigh wound in the Iliad.…”

“…SeeDanek 2000 on Photius, McLaren 2006 This conflict between Charikleia, Theagenes, and Arsake is framed through a number of ethnic and gender stereotypes which act as a foil to these issues. On this see Lye 2016 31. Rattenbury and Lumb 2011 5 : ad loc (7.21.4) n1 outline the linguistic similarities between the two.…”

A Apatia Político-Societal e a Influência no Desenvolvimento dos Municípios Paranaenses

“…Em continuidade, dos anos 2000 em diante, promove-se a ampliação da gestão deliberativa com várias inovações no campo da participação popular, inclusive com a participação via eletrônica37 .Desse modo, Pinheiro38 define que a participação societal é "a preparação do processo participativo com a produção de informações em linguagem acessível e finalmente a capacitação dos gestores técnicos locais e cidadãos, para que todos possam entender e interferir nos processos de tomada de decisão". No entanto, o autor assevera que "construir processos efetivamente participativos é um grande desafio e encontra grandes resistências"39 . É um movimento que exige conhecimento, muita organização e vontade política.…”