St. Clement of Ohrid Faculty of Theology in Skopje
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Item type:Publication, Генеза на православната догма со посебен осврт на настанот на Педесетница(Православен Богословски Факултет „Св. Климент Охридски“ – Скопје, 2016) - Some of the metrics are blocked by yourconsent settings
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Item type:Publication, Улис од Џејмс Џојс, том I и II(Конгресен сервисен центар, Микена, Макавеј, 2013)Превод на романот „Улис“ од Џејмс Џојс - Some of the metrics are blocked by yourconsent settings
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Item type:Publication, Представяне на монографията „Латински смутители в Константинопол: Анселм Хавелбергски и Уго Етериано“ на проф. Георги Каприев(Институт за българска философска култура, 2020) - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Поимите за љубовта во доцна Византија(Православен богословски факултет „Свети Климент Охридски“ – Скопје, 2021)In the Byzantine philosophical tradition the three traditional Greek notions of love – ἔρως, ἀγάπη and φιλία – are often being used without being conceptually differentiated one from another. The aim of the present work is to determine the context of the various uses of these terms and the following conceptual analysis has an objective to track the influence of Aristotelian and Thomistic philosophy in Byzantium. Is it possible to talk about a productive reception of “pagan” and “western” philosophy in Byzantium, i.e. is it possible to transform these concepts and integrate them into the framework of Byzantine philosophy? We will try to answer these questions from the perspective of the 14th century Byzantine philosopher and theologian Saint Nicolas Cabasilas, whose unique synthetic thought could serve as a model for the dynamic use of the above mentioned terms. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Joyce’s Ulysses in Macedonian: Workshop in Progress(UFSC, Brazil, 2022-06)Translating James Joyce’s Ulysses is not an easy task in any language. From my personal experience (I have much, much to learn) it proved that translating it into Macedonian and in Cyrillic was (and still is both now and ever) quite a challenge. Oftentimes the texts of Ulysses seem unreadable and difficult to interpret, since every episode changes in technique, perspective, style, and register. Joyce does not put the reader at ease, let alone his translators. As a first-time reader, you can never be quite sure where do Stephen’s or Bloom’s inner thoughts begin or end or simply interrupt the narrator’s story. To read and reread it aloud, to translate and metamorphosize Ulysses in your own language is surely an enjoyable, exciting, and gratifying experience. Yet, make no mistake, paradoxically, it is never a comfortable adventure. It needs perseverance. “There is nothing that cannot be translated,” Joyce assures (qtd. in Ellmann, James Joyce 632). If translation is a never-ending process, it is by Joyce himself that we are willed to revamp our versions again and again to ensure Bloom’s blooming Immortelles. Thus, this article gives a brief glimpse at life with Joyce and Ulysses beneath the blueglancing immortality of his crozier and pen.