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Poems by Traian Ștef - "Unchiul", "Sintactică", "Eu ăstalalt", "Despre lumină", "Interval", "Exercițiul".
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Poems by Matei Hutopila - "Acasă, într-un ținut necartat", / Ionuț N. Manea - "Linești", "Dispozițiile unui dumnezeu tânăr II", "Jazzul a murit", "Starea de spirit este apă de gură", "Teenagedream", "Sunt EU", "Așa a zis ea la radio", / Miruna Mureșanu - "Poeme de adormit moartea", / Isabela Brănescu, / Ioan Vasiu - "Catrene".
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Short stories written by Rodica Bretin - "Kindergarten", / Damaschin Pop-Buia - "Atra cura", / Luminița Ignea - "Măciuca".
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Review of: Andrei Hvostov. Sillamäe passioon. Tartu: Petrone Print, 2011. 304 lk.
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Review of: Hasso Krull. Veel ju vist. Mai 2010 – oktoober 2011. Tallinn: Eesti Keele sihtasutus, 2012. 60 lk.
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The postmodern historical novel “The Broken Emerald” is the most multifaceted work by the Portuguese author Fernando Campos, which reveals the differences in the opinion of winners and losers of the Age of Exploration under the rule of King John II, presented to the reader by the viewpoint of Garcia de Resende, a court chronicler. Campos’ work is a part of tetralogy, dedicated to the rise and fall of the Portuguese Empire. The article focuses on the emotions, evoked by the imaginary dialogue between the Renaissance chronicler Garcia de Resende and the spirit of the recently deceased monarch, which reveals the reasons for the decline of the Empire and the loss of the independence. The paper is concentrated on the narrator’s subjective feelings and their gradual unfolding in the narrative, which help to construct a multidimensional and multi-sided rereading of a key period in Portuguese history.
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Initially two-handed, Marek Bieńczyk’s writing evolved towards a hybrid, multi-genre essay formula. Referring to Sloterdijk’s concept of theoretical life (bíos theōrētikós), this evolution was presented as an expression of an attitude reluctant to create a coherent theoretical framework of scientific discourse and to construct a clearly defined identity of a scientist. It has been shown that this attitude is reflected in an increasingly frequent appearance of sylleptic selves in Bieńczyk’s essays. These subjects are placed in heterotopic spaces of acrobatic activism (which provides an alternative for a lethargic state of a theoretical man). By creating such subjects, the writer uses topoi of vertical poetics of rising and falling, which is characteristic for the melancholic imagination.
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The reading of two short stories published in nineteenth-century Spain lifts the veil on the resonance of legends and myths in writing. The romantic Gustavo Adolfo Bécquer and the realist Benito Pérez Galdós analyse the ways and systems of thinking of their fellow citizens by projecting their visions of the world through a rewriting, for the former, of a legend about the return of souls on All Saints' Day in El Monte de las Ánimas, and for the latter, of the myth of Don Juan in El Don Juan
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This article, dealing with Etienne Goyemide’s story La vengeance noire, is a social, theological and literary study on the way in which the very complex phenomenon of witchcraft is shown in the literature of Central Africa. As shown in the story, this phenomenon is tightly connected to orality. In the Central African world, in spite of an advanced scientific and technical culture, myths, legends and mainly witchcraft hold an important place in collective imagination and continue to inspire literary works.
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The current study attempts to uncover Gothic structures of being in Emily Bronte’s novel ‘Wuthering Heights’. The Gothic could be seen as illustrating a comeback to the mystery of the Middle Ages. We see mystery as a search for the unknown, unconscious part of the being. According to Jung, our past is always underlying the structure of our being, lurking beneath the rational, conscious mind. It is a pivotal part of our spirit, as, ‘…Without these inferior levels, our spirit is left hanging in the air’ (Jung, 1997: 41). Jung states that there is a sort of primitive fear regarding the possible contents of the unconscious, a secret terror towards the ‘perils of the soul’ (Jung, 1997: 20). It is these ‘perils’ we are trying to shed light on in the current paper, in the hope of presenting a reading of the novel that will enrich its meaning and clarify some of the mythical patterns which form the basis of the story.
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Violence in schools is now reaching very worrying proportions in Gabon. Since schools are places of multiracial diversity, the problem is of considerable practical interest. In order to deal with it, the government, with the support of numerous institutions including UNICEF, is working to redefine new targeted strategies to curb the phenomenon, if not to eradicate it systematically. The strengthening of the security auxiliary service is one of the main responses to this concern. However, in practice, this measure is not very effective in the face of verbal violence. The present study is part of a pedagogical approach consisting of preventing verbal violence between learners in the classroom. The pedagogical translation of La niña que curó el racismo by Inongo Vi-Makomè responds to this concern.
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We publish here the list of works (mostly books, but also studies, articles, etc.) reviewed in the "Lecturn" magazine during the first ten years of its publication (2013-2022). The list is compiled according to the following order: the name of the author of the reviewed work, its title, followed by the main identification data (place of publication, publisher, year of publication), then the name of the reviewer, the title of the review, the number and pages of the journal in which it was published.
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The verb καταλαμβάνω is usually translated in Jn 1:5 as to „comprehend”, „overpower”, „overcome”. The same word, however, in Jn 12:35 is understood differently (as to „comeupon”, „overtake”, ecc.), although in both cases the subject is the same: „the darkness”. To be frank the object is different: in Jn 1:5 it is „the light”, in Jn 12:35 – „the people”. But by the opinion of the author of the article it is allowed to discover the idea of to „surprise” / „catch” / „come upon” / „overtake” also in Jn 1:5. The logic of the narrative of the Gospel of John and especially the scene of the Arrest of Jesus (Jn 18:1 – 14) authorizes this (a littleinnovatory) translation.
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