La παρρησία chez Isocrate. L’intellectuel et la liberté de parole dans l’Athènes du IVe s. av. J.-C.

In this study we attempt to elucidate the central place of the notion parrhesia in the political thought of Isocrates. We offer the suggestion that Isocrates’ discussion of parrhesia revealed the antidemocratic character of his thought. Mainly in his speeches Areopagiticus and De Paces where he calls into question the rationality of the debate between the demos and it’s leaders, the Athenian author regards freedom of speech, the principle form of democratic equality, as the main reason for the degradation of civic institutions and the adoption by the Athenian demos of a corrupted political language. He defends the principle that true parrhesia can flourish only amongst his very distinguished lectorat, able to seize the basic principles of his ambitious political and philosophical project. This audience emerges through his texts as a political and cultural elite which should be given full control of the city as well as the exclusive privilege to freedom of speech. In that context parrhesia becomes the trait of an aristocratic politeia where an enlightened elite imposes its own political discourses. Isocrates, who remained hostile to the horizontal diffusion of the political discourse and the active participation of the majority in the exercise of power, considers that freedom of speech can be conceived as a positive civic value only if it is exercised by the most illustrious and educated part of athenien society

La παρρησία chez Isocrate. L’intellectuel et la liberté de parole dans l’Athènes du IVe s. av. J.-C.

In this study we attempt to elucidate the central place of the notion parrhesia in the political thought of Isocrates. We offer the suggestion that Isocrates’ discussion of parrhesia revealed the antidemocratic character of his thought. Mainly in his speeches Areopagiticus and De Paces where he calls into question the rationality of the debate between the demos and it’s leaders, the Athenian author regards freedom of speech, the principle form of democratic equality, as the main reason for the degradation of civic institutions and the adoption by the Athenian demos of a corrupted political language. He defends the principle that true parrhesia can flourish only amongst his very distinguished lectorat, able to seize the basic principles of his ambitious political and philosophical project. This audience emerges through his texts as a political and cultural elite which should be given full control of the city as well as the exclusive privilege to freedom of speech. In that context parrhesia becomes the trait of an aristocratic politeia where an enlightened elite imposes its own political discourses. Isocrates, who remained hostile to the horizontal diffusion of the political discourse and the active participation of the majority in the exercise of power, considers that freedom of speech can be conceived as a positive civic value only if it is exercised by the most illustrious and educated part of athenien society

Design and Experimental Validation of an Explicit MPC Controller for Regulating Temperature in PEM Fuel Cell Systems

This paper proposes a temperature controller for PEM fuel cell systems with an air blower as thermal circuit. The objective of this controller is to maintain the stack temperature over a given set-point which is obtained from the results of a real-time optimization algorithm with the goal of minimizing the stack degradation and maximizing the global efficiency. An Explicit MPC is proposed to deal with this control problem which presents delays, the critical sampling time, constraints and disturbances. The simulation results show good performance of the controller which accurately tracks the temperature reference over the overall range of operating conditions. Furthermore, the controller is implemented in real-time on a PEM fuel cell test-bench which is installed in the Fuel Cell Laboratory at the University of Seville

Tucídides, historiador-filósofo: la manera de vivir del historiador

Although Thucydides does not shed light on the reasons and the historical facts relating to his departure from Athens, he is certainly far clearer on the effects that this event had on his work. He explicitly recognizes that the condition of exile offered him the rather unique possibility to observe the conflict from the Peloponnesian side as well and to follow the course of events without being distracted by troubles or other activities (καθ’ ἡσυχίαν). In this study I emit the hypothesis that in 5.26 Thucydides makes an indirect allusion to the fact that a life of quietude, which liberates the eminent thinker from engagement in political life, is the path leading to intellectual production. This reading can help us recognize the intellectual affinities between Thucydides and the Athenian thinkers of the end of the fifth century BC and more particularly with Socrates’s circle.Aunque Tucídides no arroja luz sobre las razones ni sobre los hechos históricos relativos a su salida de Atenas, sí es de lejos más preciso acerca de las consecuencias que tal acontecimiento tuvo sobre su obra. Reconoce explícitamente que su condición de exiliado le ofreció la posibilidad más bien única de observar el conflicto desde el lado peloponesio, como también la de seguir el curso de los acontecimientos sin que los problemas u otras ocupaciones (καθ’ ἡσυχίαν) le distrajesen. En el presente estudio propongo la hipótesis de que en 5.26 Tucídides alude indirectamente al hecho de que una vida tranquila, que libera al eminente pensador de todo compromiso con la vida política, constituye la vía que lleva hacia la producción intelectual. Tal lectura permite ayudarnos a reconocer las afinidades intelectuales entre Tucídides y los pensadores atenienses de finales del siglo V antes de nuestra era, y en especial con las del círculo socrático

Les mythes fondateurs des royaumes chypriotes : le nostos de Teukros

The foundation stories of the Cypriot kingdoms rarely predate the 5th century BC. They were, as a rule, constructed under specific political, social and cultural conditions in order to shape the way a community represented and remembered its past. In this study I draw attention to the fact that these foundation myths were the result of a complicated and dynamic process. Using the foundation myth of Salamis as my point of reference, and without denying that its origins contain an unmistakable kernel of truth, I attempt to follow its gradual transformation through time and to isolate new elements that were added later in order to serve specific political and social goals.Christodoulou Panos. Les mythes fondateurs des royaumes chypriotes : le nostos de Teukros. In: Cahiers du Centre d'Etudes Chypriotes. Volume 44, 2014. pp. 191-215

Thucydides Philosophistoricus: "The Way of Life" of the Historian

Although Thucydides does not shed light on the reasons and the historical facts relating to his departure from Athens, he is certainly far clearer on the effects that this event had on his work. He explicitly recognizes that the condition of exile offered him the rather unique possibility to observe the conflict from the Peloponnesian side as well and to follow the course of events without being distracted by troubles or other activities (καθ’ ἡσυχίαν). In this study I emit the hypothesis that in 5.26 Thucydides makes an indirect allusion to the fact that a life of quietude, which liberates the eminent thinker from engagement in political life, is the path leading to intellectual production. This reading can help us recognize the intellectual affinities between Thucydides and the Athenian thinkers of the end of the fifth century BC and more particularly with Socrates’s circle.Aunque Tucídides no arroja luz sobre las razones ni sobre los hechos históricos relativos a su salida de Atenas, sí es de lejos más preciso acerca de las consecuencias que tal acontecimiento tuvo sobre su obra. Reconoce explícitamente que su condición de exiliado le ofreció la posibilidad más bien única de observar el conflicto desde el lado peloponesio, como también la de seguir el curso de los acontecimientos sin que los problemas u otras ocupaciones (καθ’ ἡσυχίαν) le distrajesen. En el presente estudio propongo la hipótesis de que en 5.26 Tucídides alude indirectamente al hecho de que una vida tranquila, que libera al eminente pensador de todo compromiso con la vida política, constituye la vía que lleva hacia la producción intelectual. Tal lectura permite ayudarnos a reconocer las afinidades intelectuales entre Tucídides y los pensadores atenienses de finales del siglo V antes de nuestra era, y en especial con las del círculo socrático

Nicocréon, le dernier roi de Salamine de Chypre. Discours idéologique et pouvoir politique

In the present study my aim is to analyse the text preserved on this priceless inscription (IG IV, 583) as the discourse of a king trying to put in place a policy allowing him to play an important role in the new order imposed by the Macedonians. The epigram reveals the genius of Nicocreon who was able to create an ideological discourse and follow a pragmatic policy that allowed him to place himself in a continuity, attaching him to the remarkable past of his kingdom and inscribing him, beforehand, in the future. The last of the Teucrides is not a melancholic witness to the end of the Cypriot kingdoms ; on the contrary, he is a major actor in the era following the rise of the Macedonians, an era marked by the events that changed the Hellenic world’s destiny.Christodoulou Panos. Nicocréon, le dernier roi de Salamine de Chypre. Discours idéologique et pouvoir politique. In: Cahiers du Centre d'Etudes Chypriotes. Volume 39, 2009. Actes du colloque « Chypre à l’époque hellénistique et impériale », Recherches récentes et nouvelles découvertes, Université Paris Ouest-Nanterre et Institut National d’Histoire de l’Art Nanterre – Paris 25-26 septembre 2009. pp. 235-258

Chapter 01 - Cyprus in Antiquity

The strategic location of Cyprus in the north-eastern corner of the Mediterranean Sea has always played a significant role in its history. At the crossroads between East and West, and facing the fertile valley of the Nile, the island in antiquity was in close proximity to the great civilizations of the Syro- Palestinian coast, while it was also linked to areas of the Aegean and Asia, through intense interactions and exchanges. As a consequence, Cyprus attracted the attention of several great Empires of the antiquity such as the Assyrians, the Persians, the Macedonians and the Romans. The control of the island – the third largest island in the Mediterranean basin after Sicily and Sardinia – was of a crucial importance for the political, economic and strategic interests of these major Empires. Cyprus was exalted for its important geographical position, but mainly for its legendary wealth, already in antiquity. The Greek geographer Strabo (63BC – AD21) wrote in 23 BC: « In fertility Cyprus is not inferior to any one of the islands, for it produces both good wine and good oil, and also a sufficient supply of grain for its own use. And at Tamassus there are abundant mines of copper, in which is found chalcanthite and also the rust of copper, which latter is useful for its medicinal properties. Eratosthenes says that in ancient times the plains were thickly overgrown with forests, and therefore were covered with woods and not cultivated; that the mines helped a little against this, since the people would cut down the trees to burn the copper and the silver, and that the building of the fleets further helped, since the sea was now being navigated safely, that is, with naval forces, but that, because they could not thus prevail over the growth of the timber, they permitted anyone who wished, or was able, to cut out the timber and to keep the land thus cleared as his own property and exempt from taxes ». Rich, fertile meadows, abundant fresh water, dense forests that covered the mountains of Troodos and the Kyrenia mountain range, olives, vines, fruit and nuts, figs, almonds and pistachios, carobs, pomegranates, palms and lotus, wild animals like moufflon, wild pig, fox, also domesticated animals like, pigs, goats, sheep, dogs and cats composed the Cypriot environment of the ancient times. The ancient Cypriot environment was composed by rich, fertile meadows, abundant fresh water, and dense forests that covered the mountains of Troodos and the Kyrenia mountain range. The flora of the island was rich with products, such as olives, vines, fruit, figs, almonds and pistachios, carobs, pomegranates, palms and lotus. The fauna consisted of wild animals, such as the moufflon, wild pig, and the fox, while domesticated animals included pigs goats, sheep, and cats. Ancient Cyprus was particularly famous for its copper resources. Due to the discovery and mining of copper ores the island became infamous for the production and trading of raw material and metal objects. The principal copper ores are on the north and northeast slopes of the Troodos mountains.Open University of Cyprus, Ministry of Foreign Affairs (Republic of Cyprus

Introduction au projet

International audienc

Chapter 13 - A Guide To Major Cypriot Sites

Open University of Cyprus, Ministry of Foreign Affairs (Republic of Cyprus