Kochovska-Stevovikj, Svetlana
Preferred name
Kochovska-Stevovikj, Svetlana
Official Name
Kochovska-Stevovikj, Svetlana
Translated Name
Светлана Кочовска Стевовиќ
Alternative Name
Кочовска Стевовиќ, С.
Kochovska, S.
Кочовска, С.
Кочовска Стевовиќ, Светлана
Kochovska Stevovikj, S.
Main Affiliation
Email
svetlanakocovska@gmail.com
ORCID
19 results
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Item type:Publication, Семантиката на anima и animus во раниот латински јазик(Здружение за компаративна книжевност на Македонија (ЗККМ), Филозофско друштво на Македонија, Здружение на класични филолози „Антика“, 2018)The aim of this paper is to describe the semantic properties of the lexemes anima and animus in Early Latin. The research is based on the corpus of literary texts which are commonly regarded as being paradigmatic for the study of Early Latin. The texts that form the main source of data are the plays of Plautus and Terence, but the writings of other authors, as Gnaeus Naevius, Quintus Ennius, Marcus Pacuvius, Caecilius Statius, Cato the Elder, Lucius Accius, Gaius Lucilius and Lucius Afranius, are taken into consideration as well. The lexeme anima in the chosen corpus is used to denote ‘breath’, ‘air’, ‘life’ and ‘soul’ as a life-giving principle or as an immaterial principle that leaves the body after the death. The lexeme animus, on the other hand, is not polysemous in the way that the lexeme anima is. The multiple meanings that can be found in dictionary entries for animus in our view do not stem from lexical ambiguity, but from the lack of an appropriate word in the target languages that would correctly express the meaning of the concept denoted by animus. The lexical gap is bridged by providing a list of conceptually similar words available in the target languages. The analysis suggests that in early Roman culture animus was conceptualized as a kind of an immaterial organ similar to the concepts of mind and soul in modern western cultures. This immaterial organ, according to Romans, was located in the human chest. It performed several functions associated with cognitive and affective functioning, a person’s volitional activity, his character traits and psychological states he experiences. The translation solutions we propose, such as ‘глава’ (/ɡlǎːʋa/, Eng. head), ‘ум’ (/um/, Eng. mind, reason, brains), ‘памет’ (/pâmeːt/, Eng. brains, mind), ‘разум’ (/râzuːm/, Eng. reason, mind), ‘душа’ (/dǔːʃa/, Eng. soul), ‘срце’ (/sr̩̂t͡se/, heart), ‘волја’ /ʋôʎa/, Eng. will, ‘желба’ (/ˈʒɛɫba/, wish) etc., are context and function-specific, that is, applicable for translation of only specific animus-utterances. As the analysis shows, even when the noun ‘душа’ (/dǔːʃa/) can be used as the only translation solution for both anima and animus, the concepts denoted by each of these Latin lexemes are completely different: anima is ‘душа’ exclusively as animating principle, i.e. as an immaterial principle of life which leaves the body after death, and animus is ‘душа’ as a wholeness of consciousness, emotions and character traits of the human. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Латинска соматска фразеологија: фраземи со компонента pectus во римскиот sermo amatorius(Здружение за компаративна книжевност на Македонија (ЗККМ), Здружение на класични филолози „Антика“, 2016)The aim of this paper is to give a brief overview of the Latin idioms with the lexeme pectus (‘a breast’) as a main component. The study is based on a corpus of Latin literary texts which share love as a theme. It includes the complete works of Plautus, Catullus, Tibullus, Propertius and Ovid. The study of the uses of the lexeme pectus in the selected corpus shows that the Romans conceptualized the breast as a seat of human intellectual capacities (pectus alicui sapit, sapеre aliquid pleno pectore, in pectore rem volutare, in pectore aliquid fovere, recoluere rem pectore etc.), as a seat of emotions and character traits (pectus alicui ardere, aliquis pectore uri, pectora trepidare/pavere [formidine/metu], pectus alicui peracescere, pectus alicui virere felle etc.) and as an equivalent to the notion of man (pectora nota, pectora fidissima, pectora selecta). - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Roman Heart: Conceptualizations of Cor "Heart" in Early Latin(Филозофски факултет, Скопје, 2017)The aim of this paper is to examine the conceptualisations of the heart (cor) in the corpus of Latin literary texts written in the period before 75 BC. Given the highest frequency of the noun cor in Plautus, most of the examples discussed in the paper are drawn from his plays. As evidenced by many cor-expressions in the selected corpus, the early Roman culture has been fundamentally cardio-centric: the heart was conceptualised as an embodied seat of both intellectual faculties and emotional life. The heart was primarily conceived as a container of anger, fear, hopes, concerns, love, courage, laziness, wit, thoughts, plans, ideas etc. The noun cor does not only refer to the heart as an organ of emotion and cognition. It is also used as a metaphor for an essence of something and as a metonymy for a person for whom the speaker feels affection. Both these uses are motivated by the conceptualisation of the heart as the most valuable organ in the human body. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Говорниот чин заблагодарување во Кикероновата преписка(Филозофски факултет, Скопје, 2017)The research subject of this paper is the speech act of thanking in Cicero’s correspondence. The analysis of realization patterns of this speech act indicates evident differences in the expressions that used to do this act in the letters to different addressees. In the letters that are the product of a personal private and familial interaction, thanks is expressed with the expressions gratum [mihi est], mihi gratissimum est, me pergratum fecisti and te amo/amamus. However, in the letters that are the product of a private epistolary interaction, but at a lower level of intimacy between the correspondents, the thanking is usually done with the performative expression gratias (maximas) tibi ago. The expressions of gratitude in the chosen corpus also differ in other aspects: in the letters that are the product of a distanced epistolary interaction the speech act of thanking is always elaborated in greater detail and is almost always followed by an expression that indicates the strength of the correspondents’ friendship or the virtues that the addressee has as a person. In several cases in this type of letters the act of thanking itself incorporates the parenthesis ut debeo, which suggests that with this speech act the author is attempting to meet the aspect of a socially desirable behaviour. One of the strategies of expressing gratitude in the letters that are the product of private epistolary interaction is the “refusal” to say thanks. This strategy derives from the perception that the act of expressing gratitude is a formality, which is superfluous in friendships that have developed ad summam benevolentiam. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Expressing Congratulations in Latin: the Case of Cicero’s Correspondence(Vilnius University Press, 2013) - Some of the metrics are blocked by yourconsent settings
Item type:Publication, On the Roman Concept of Natio(Institute of Slavic Studies, Polish Academy of Sciences, 2016)The aim of this paper is to examine the Roman concept of natio: what did the ancient Romans mean by it, in what sense did they use the term and how does the ancient Roman concept of natio differ from the modern concept of nation? The study is based on a corpus of Latin texts that belong to different periods and different genres. The earliest usages date back to the third century BC and the latest ones to the late second century AD. The texts that form the main source of data derive from the so-called Ciceronian age of Latin literature (81–43 BC). The study shows that the Roman concept of natio differed in many respects from the modern concept of nation. For the Romans, natio was primarily a collective term for a tribal community of foreigners who were tied together by the place of birth, but who were not organized into a politically recognized entity. The term was also used pejoratively to denigrate communities of people derided for their common values, interests and activities, as well as a term which referred to the place of origin of a product. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Иконографијата на античките божества на квалитативното време(Филозофско друштво на Македонија, Здружение на класични филолози „Антика“, 2017)The aim of this paper is to gain a clearer insight into the ancient Greek concept of καιρός through the analysis of the iconography of its divine personifications: the Greek god Kairos (Καιρός) and his Roman counterparts—the goddess Occasio and the god Tempus. In Graeco-Roman antiquity, these divine anthropomorphic personifications of καιρός were worshipped as deities of a favourable or fleeting opportunity, which can be grasped as it approaches, but not once it has passed. The study of the iconography of Kairos and his Roman counterparts is entirely based on literary sources: the epigram on Lysippus’ statue of Kairos by Posidippus of Pella, the Greek poet of the first half of the 3rd century B.C. (The Greek Anthology, XVI. 275), the rhetorical ecphrasis of the same statue by Callistratus, the Greek sophist and rhetorician of the 3rd or 4th century AD (Call. Descr. 6), the epigram on the statue of Occasio by Decimus Magnus Ausonius, the Roman poet of the 3rd century AD. (Aus. Epp. 12). and the Phaedrus’ fable about Tempus (Phaed. 5. 8), which is a Latinized version of a lost fable by the Greek fabulist Aesop. - Some of the metrics are blocked by yourconsent settings
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Item type:Publication, Античка епистоларна теорија: кус преглед(Филозофски факултет, Скопје, 2018)This paper is a brief overview of ancient theoretical views on letters: how the term ‘epistle’ (ἐπιστολή, epistula) was defined in ancient times, what was discussed in the theory of letters, what recommendations comprised epistolary decorum and what types of letters were defined in ancient handbooks of letter-writing. The purpose of the paper is to reconstruct ancient epistolary theory based on surviving evidence. Direct evidence of this theory are the excursus on letters in the treatise Περὶ ἑρμηνείας by Demetrius, two post-classical handbooks of letter-writing (Τύποι ἐπιστολικοί and Ἐπιστολιμαῖοι χαρακτῆρες), a brief tractate on letters written by the sophist Philostratus of Lemnos, one epistle by Gregory of Nazinanzus and the appendix De epistulis at the end of the rhetorical handbook by Gaius Julius Victor Ars rhetorica. Indirect evidence, on the other hand, of ancient epistolary theory are the not-so-numerous incidental references to letters and letter-writing that are mainly found in Cicero’s correspondence. - Some of the metrics are blocked by yourconsent settings
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