{"id":3611,"date":"2015-02-02T15:37:00","date_gmt":"2015-02-02T14:37:00","guid":{"rendered":"http:\/\/web.philo.ulg.ac.be\/thiasos\/?page_id=3611"},"modified":"2020-12-09T10:53:37","modified_gmt":"2020-12-09T09:53:37","slug":"representation-du-divin-et-fonctionnement-du-polytheisme","status":"publish","type":"page","link":"http:\/\/web.philo.ulg.ac.be\/thiasos\/representation-du-divin-et-fonctionnement-du-polytheisme\/","title":{"rendered":"Repr\u00e9sentation du divin et fonctionnement du polyth\u00e9isme"},"content":{"rendered":"<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"background-color: #ffffff;background-position: center center;background-repeat: no-repeat;padding-top:0px;padding-right:0px;padding-bottom:0px;padding-left:0px;margin-bottom: 0px;margin-top: 0px;border-width: 0px 0px 0px 0px;border-color:#eae9e9;border-style:solid;\" ><div class=\"fusion-builder-row fusion-row\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_1_1 1_1 fusion-one-full fusion-column-first fusion-column-last\" style=\"margin-top:0px;margin-bottom:0px;\"><div class=\"fusion-column-wrapper fusion-flex-column-wrapper-legacy\" style=\"background-position:left top;background-repeat:no-repeat;-webkit-background-size:cover;-moz-background-size:cover;-o-background-size:cover;background-size:cover;padding: 0px 0px 0px 0px;\"><style type=\"text\/css\"><\/style><div class=\"fusion-title title fusion-title-1 sep-underline sep-solid fusion-title-text fusion-title-size-one\" style=\"border-bottom-color:#786f61;margin-top:0px;margin-right:0px;margin-bottom:70px;margin-left:0px;\"><h1 class=\"title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:42;line-height:1;\">Repr\u00e9sentation du divin et fonctionnement du polyth\u00e9isme<\/h1><\/div><div class=\"fusion-text fusion-text-1\"><p style=\"text-align: justify;\">Mieux appr\u00e9hender la mani\u00e8re dont les Grecs se repr\u00e9sentaient leurs dieux et comment ils organisaient leurs relations avec une pluralit\u00e9 d\u2019entit\u00e9s supra-humaines est une pr\u00e9occupation partag\u00e9e qui s\u2019articule en divers axes\u00a0(pass\u00e9s et pr\u00e9sents)\u00a0:<\/p>\n<\/div><div class=\"fusion-text fusion-text-2\"><h3>Cultes, mythes, iconographie<\/h3>\n<\/div><ul class=\"fusion-checklist fusion-checklist-1\" style=\"font-size:15px;line-height:25.5px;\"><li style=\"background-color:rgba(255,255,255,0);\" class=\"fusion-li-item\"><span style=\"height:25.5px;width:25.5px;margin-right:10.5px;\" class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-angle-right fas\" style=\"color:#786f61;\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\" style=\"margin-left:36px;color:#4a4a4a;\">\n<p style=\"text-align: justify;\">L\u2019\u00e9tude de divinit\u00e9s particuli\u00e8res, dans l\u2019extension g\u00e9ographique et chronologique de leurs cultes et des r\u00e9cits qui les mettent en sc\u00e8ne (Vinciane PIRENNE-DELFORGE, en collaboration avec Gabriella PIRONTI \u2013 Paris ; Sylvain LEBRETON).<\/p>\n<\/div><\/li><li style=\"background-color:rgba(255,255,255,0);\" class=\"fusion-li-item\"><span style=\"height:25.5px;width:25.5px;margin-right:10.5px;\" class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-angle-right fas\" style=\"color:#786f61;\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\" style=\"margin-left:36px;color:#4a4a4a;\">\n<p style=\"text-align: justify;\">L\u2019analyse des diverses strat\u00e9gies figuratives \u00e9labor\u00e9es par les imagiers grecs pour \u00ab pr\u00e9sentifier \u00bb le divin en contexte rituel et communiquer avec lui (H\u00e9l\u00e8ne COLLARD).<\/p>\n<\/div><\/li><li style=\"background-color:rgba(255,255,255,0);\" class=\"fusion-li-item\"><span style=\"height:25.5px;width:25.5px;margin-right:10.5px;\" class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-angle-right fas\" style=\"color:#786f61;\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\" style=\"margin-left:36px;color:#4a4a4a;\">\n<p style=\"text-align: justify;\">L\u2019\u00e9tude des transferts culturels entre m\u00e9tropole(s) et colonie(s) par le biais de deux \u00e9tudes de cas (Elie PIETTE).<\/p>\n<\/div><\/li><\/ul><div class=\"fusion-text fusion-text-3\"><h3>Le polyth\u00e9isme en transformation<\/h3>\n<\/div><ul class=\"fusion-checklist fusion-checklist-2\" style=\"font-size:15px;line-height:25.5px;\"><li style=\"background-color:rgba(255,255,255,0);\" class=\"fusion-li-item\"><span style=\"height:25.5px;width:25.5px;margin-right:10.5px;\" class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-angle-right fas\" style=\"color:#786f61;\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\" style=\"margin-left:36px;color:#4a4a4a;\">\n<p style=\"text-align: justify;\">L\u2019\u00e9tude des transformations des panth\u00e9ons et la mise \u00e0 l\u2019\u00e9preuve de la notion d\u2019\u00e9volution dans la relation avec le divin, notamment \u00e0 travers la documentation \u00e9pigraphique et les \u00e9picl\u00e8ses (St\u00e9phanie PAUL ; Sylvain LEBRETON).<\/p>\n<\/div><\/li><li style=\"background-color:rgba(255,255,255,0);\" class=\"fusion-li-item\"><span style=\"height:25.5px;width:25.5px;margin-right:10.5px;\" class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-angle-right fas\" style=\"color:#786f61;\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\" style=\"margin-left:36px;color:#4a4a4a;\">\n<p style=\"text-align: justify;\">L\u2019analyse des pratiques rituelles, des acteurs sociaux et de la topographie de l\u2019espace sacr\u00e9 dans les cultes en faveur des souverains hell\u00e9nistiques, \u00e0 travers les sources \u00e9pigraphiques, papyrologiques et arch\u00e9ologiques (Stefano CANEVA).<\/p>\n<\/div><\/li><li style=\"background-color:rgba(255,255,255,0);\" class=\"fusion-li-item\"><span style=\"height:25.5px;width:25.5px;margin-right:10.5px;\" class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-angle-right fas\" style=\"color:#786f61;\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\" style=\"margin-left:36px;color:#4a4a4a;\">\n<p style=\"text-align: justify;\">La transformation du paysage religieux des cit\u00e9s grecques, notamment \u00e0 la suite de syn\u00e9cismes et de m\u00e9t\u00e9cismes (Alaya PALAMIDIS).<\/p>\n<\/div><\/li><\/ul><div class=\"fusion-text fusion-text-4\"><h3>Les normes rituelles (outre le projet d\u2019une \u00ab\u00a0Collection of Greek Ritual Norms\u00a0\u00bb)<\/h3>\n<\/div><ul class=\"fusion-checklist fusion-checklist-3\" style=\"font-size:15px;line-height:25.5px;\"><li style=\"background-color:rgba(255,255,255,0);\" class=\"fusion-li-item\"><span style=\"height:25.5px;width:25.5px;margin-right:10.5px;\" class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-angle-right fas\" style=\"color:#786f61;\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\" style=\"margin-left:36px;color:#4a4a4a;\">\n<p style=\"text-align: justify;\">L\u2019\u00e9tude des inscriptions normatives \u00e0 port\u00e9e religieuse et particuli\u00e8rement des sources d\u2019autorit\u00e9 pr\u00e9sentes dans ces textes et de la mani\u00e8re dont ils re\u00e7oivent leur validit\u00e9 (Saskia PEELS ; Vinciane PIRENNE-DELFORGE ; Rebecca VAN HOVE).<\/p>\n<\/div><\/li><li style=\"background-color:rgba(255,255,255,0);\" class=\"fusion-li-item\"><span style=\"height:25.5px;width:25.5px;margin-right:10.5px;\" class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-angle-right fas\" style=\"color:#786f61;\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\" style=\"margin-left:36px;color:#4a4a4a;\">\n<p style=\"text-align: justify;\">L\u2019\u00e9tude de l\u2019apport des inscriptions pour notre connaissance de la religion grecque, surtout dans la structuration de ses panth\u00e9ons locaux et ses pratiques rituelles (Jan-Mathieu CARBON ; Vinciane PIRENNE-DELFORGE ; Zo\u00e9 PITZ).<\/p>\n<\/div><\/li><li style=\"background-color:rgba(255,255,255,0);\" class=\"fusion-li-item\"><span style=\"height:25.5px;width:25.5px;margin-right:10.5px;\" class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-angle-right fas\" style=\"color:#786f61;\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\" style=\"margin-left:36px;color:#4a4a4a;\">\n<p style=\"text-align: justify;\">L\u2019\u00e9tude de la notion d\u2019impi\u00e9t\u00e9 dans les sources litt\u00e9raires et \u00e9pigraphiques (Aurian DELLI PIZZI).<\/p>\n<\/div><\/li><\/ul><div class=\"fusion-clearfix\"><\/div><\/div><\/div><\/div><\/div>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-3611","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"http:\/\/web.philo.ulg.ac.be\/thiasos\/wp-json\/wp\/v2\/pages\/3611","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/web.philo.ulg.ac.be\/thiasos\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/web.philo.ulg.ac.be\/thiasos\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/web.philo.ulg.ac.be\/thiasos\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"http:\/\/web.philo.ulg.ac.be\/thiasos\/wp-json\/wp\/v2\/comments?post=3611"}],"version-history":[{"count":6,"href":"http:\/\/web.philo.ulg.ac.be\/thiasos\/wp-json\/wp\/v2\/pages\/3611\/revisions"}],"predecessor-version":[{"id":4547,"href":"http:\/\/web.philo.ulg.ac.be\/thiasos\/wp-json\/wp\/v2\/pages\/3611\/revisions\/4547"}],"wp:attachment":[{"href":"http:\/\/web.philo.ulg.ac.be\/thiasos\/wp-json\/wp\/v2\/media?parent=3611"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}