Le mundus et le Comitium : représentations symboliques de l'espace de la cité

Humm, Michel

doi:10.3917/rhu.010.0043

Cited by 47 publications

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“…The French language uses the word 'mondialization', which includes 'monde', from Latin 'mundus' (see Humm 2004). This is a cause for misunderstanding.…”

Section: Languages a Way Of Thinking And Experiencing The Universalimentioning

confidence: 99%

Is a ‘Common World’ in The Age of Globalization Possible? An Issue for the Dialogue between Civilizations

Bernard¹

2020

jogs

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Globalization is an economic phenomenon that gives the impression that the world has reached universality. But this is just a phenomenon. Languages remain irreducible ways of conceiving the universal. The words they use are therefore not functional means of expression but symbolic systems of representation of the world (historical time and space) expressed by always specific civilizations. Furthermore, civilizations are not homogeneous. Their history shows that they declined according to mostly evolving regimes of truth, as evidenced by European West. Consequently, languages and the impossible homogeneity of civilizations force us to think, in the age of contemporary globalization, of another concept of the universal which can no longer claim to be exclusive. Neither European West nor the Far East can monopolize the universal. Hence the need emerges to replace the concept of universal with that of uni-diversity. Unidiversity signifies that civilizations engaged in globalization are capable of a dialogue within themselves and with others. This dialogue is the way to speak of culture not as a fixed identity but as an evolutionary historical formation. This dialogue is also the condition for the formation of a common world with a view to an international community as a community of civilization.

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“…The French language uses the word 'mondialization', which includes 'monde', from Latin 'mundus' (see Humm 2004). This is a cause for misunderstanding.…”

Section: Languages a Way Of Thinking And Experiencing The Universalimentioning

confidence: 99%

Is a ‘Common World’ in The Age of Globalization Possible? An Issue for the Dialogue between Civilizations

Bernard¹

2020

jogs

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“…Existía en Roma un lugar sagrado llamado mundus Cereris, centro del Comitium, lugar central de la ciudad (recuérdese el modelo de fundación de ciudades seguido por los romanos, a partir de dos vías cruzadas, la misma Roma, según la tradición, fue fundada por Rómulo siguiendo este modelo, la denominada Roma Quadrata). Los romanos tomaron el ritual de fundación de una ciudad de los etruscos (relación entre mundus y el etrusco mutna 'tumba') a partir de un círculo ritual; como señala M. Humm (2004) la misma palabra urbs ('ciudad', especialmente referido a Roma) procedería de orbis 'círculo', 'disco (solar, lunar)', 'superficie de la tierra, La Tierra', 'región, país'.…”

Section: Introducción Culturología Y Linguoculturemasunclassified

El Mundo Y Lo Ajeno: "Mir, Volja, Svoj Y Äœuå½oj" Como Linguoculturemas Rusos. Estudio Comparado Con La Lengua Espaã‘ola

Vercher¹

2020

Transfer

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El artÃculo comienza analizando algunos conceptos fundamentales de la linguoculturologÃa como son el culturema, el linguo-cultu-rema, el linguoconcepto y la teorÃa de los campos linguoculturales. En la segunda parte del artÃculo se aplican dichos conceptos para analizar el campo linguocultural ruso de mir, compuesto por un conjunto de linguoconceptos como lad-pokoj-ujut-dom-svoj-stroj-teplota, y el campo linguocultural de volja y sus linguoconceptos asociados (ÄuÅ¾oj-prostor-razdolâ€™e-udalâ€™-razgul-holod). En la tercera parte se aplica la misma metodologÃa al caso de los campos lin-guoculturales espaÃ±oles de mundo (en su concepciÃ³n fÃsica de con-junto de todas las cosas)-paz-humanidad-propio-conveniente-armo-nÃa-acuerdo-casa-hogar-fuego-calidez, por un lado, y el de mundo (en su concepciÃ³n teolÃ³gica negativa, y sus derivados como mun-danear)-inmundicia(inmundo)-ajeno-extraÃ±o. Con ello se muestran las semejanzas, pero tambiÃ©n la no equivalencia exacta de las vi-siones lingÃ¼Ãsticas del mundo de diferentes culturas y en dife-rentes Ã©pocas.Â

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Cosmos in the Ancient World

2019

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is a postdoctoral research associate on the Anachronism and Antiquity project in the Faculty of Classics, University of Oxford, and a junior research fellow at St Hugh's College. Her research focuses on developments in fourth-century BCE Greek political thought, and on the political culture of Athenian democracy and its contemporary reception. She is currently writing a monograph on temporality in Platonic dialogue and argument and editing a volume on democracy in antiquity.

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Le mundus et le Comitium : représentations symboliques de l'espace de la cité

Cited by 47 publications

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Is a ‘Common World’ in The Age of Globalization Possible? An Issue for the Dialogue between Civilizations

Is a ‘Common World’ in The Age of Globalization Possible? An Issue for the Dialogue between Civilizations

El Mundo Y Lo Ajeno: "Mir, Volja, Svoj Y Äœuå½oj" Como Linguoculturemas Rusos. Estudio Comparado Con La Lengua Espaã‘ola

Cosmos in the Ancient World

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