Search Results
and, in any event, he appears to refer to this consulate in a passage from Book 76. 11 Dio stayed in Rome or in Capua until 214. It was here in this city, in Campania, which was a region very much esteemed by the Greeks because it was still Greek
Campania e conservati nell’Abbazia di Cava de’ Tirreni. Si tratta di 102 carte pubblicate nei volumi L, LI e LII delle Chartae Latinae Antiquiores . 1 Negli ultimi anni, le caratteristiche di questi documenti sono state analizzate in una serie di studi
Summary
This chapter aims to reconsider an inscription from Consilinum (3rd century CE), in which we find the problematic mention of a mundus Attinis. This inscription has been almost neglected by scholars: it has been analyzed in a systematic way only in an article in Latin language back in 1978. It is not easy to explain what mundus exactly represented to the ancient Romans, but we can assert for sure that it was a holy place in connection with the worship of the gods of the underworld. The connection between Cybele, Attis, and the underworld is well known, but this is the only mention we have of a mundus Attinis i.e. Attidis. It might be connected to the (mystic?) rites in honor of the dead Attis, symbolized by a pine, who, during the Hilaria, was carried in an underground chamber for lamentations, before his new life. In my opinion, we might also think of the mundus as a sort of reversed womb, related to the figure of the Magna Mater, in which birth and death come together and overlap.
. Participants Three hundred twenty (160 PGs and 160 N-PGs) unpaid male volunteers ( N = 40 for each condition), living in Campania (Italy) and aged between 18 and 68 years ( M = 34; SD = 10.451), participated in this study. PGs were recruited in
Abstract
The purpose of this essay is to compare the story of Er in Plato's Republic's tenth book with the concept of antarābhava in the Vedic World and the ancient schools of Buddhism. First, the story of Er, a warrior who was believed to have died in battle and returned to life shortly before his body was burnt on the pyre, will be told. Er describes the vision he had before returning to life: he saw the actions and fate of the disembodied souls in the state and stage before their reincarnation. Next, the Indian doctrine of antarābhava, the intermediate state between death and rebirth, according to the Vedic religion and ancient schools of Buddhism, will be discussed. Finally, we will say a few concluding words to make a historical-religious comparison between the two in order to better understand both these doctrines and visions of the afterlife.
& Cudeck, 1993; Hu & Bentler, 1999 ). The main analyses were conducted with Mplus 7.4 (estimation method: Robust Maximum Likelihood). Ethics The research was conducted in accordance with the Helsinki Declaration. The IRB of the University of Campania “L
Background and aims
Chasing is a behavioral marker and a diagnostic criterion for gambling disorder. Although chasing has been recognized to play a central role in gambling disorder, research on this topic is relatively scarce. This study investigated the association between chasing, alcohol consumption, and mentalization among habitual gamblers.
Method
A total of 132 adults took part in the study. Participants were administered the South Oaks Gambling Screen, the Alcohol Use Disorders Identification Test, the Reflective Functioning Questionnaire, and a laboratory task assessing chasing behavior. Participants were randomly assigned to three experimental conditions (Control, Loss, and Win). To deeply investigate chasing behavior, participants were requested to indicate the reasons for stopping or continuing playing at the end of the experimental session.
Results
Logistic regression analysis showed that the choice to stop or continue playing depended on experimental condition and alcohol use. Hierarchical linear regression indicated that chasing propensity was affected by experimental condition, alcohol consumption, and deficit in mentalization. The results of path analysis showed that hypermentalizing predicts chasing not only directly, but also indirectly via alcohol consumption.
Conclusions
Overall, these results for the first time showed that hypermentalization plays a key role in chasing behavior over and above gambling severity. Since these findings support the idea that chasers and non-chasers are different subtypes of gamblers, clinical interventions should consider the additive role of chasing in gambling disorder.
]. In this article, some important points in the analytical methodology development for ceramic analysis are presented, supported in some case studies. Campania volcanic arc zone (situated in Campania region, Naples province) consists of a number of
Background and aims
Chasing refers to continued gambling in an attempt to recoup previous losses and is one of the diagnostic criteria for gambling disorder. However, research on the topic is still in its infancy. This study investigated whether chasing behavior mediates the relationship between time perspective and gambling severity.
Methods
Non-problem gamblers (N = 26) and problem gamblers (N = 66) with the same demographic features (age and gender) were compared on the Consideration of Future Consequences and a computerized task assessing chasing. The Italian South Oaks Gambling Screen was used to discriminate participants in terms of gambling severity.
Results
Significant correlations were found relating to gambling severity, chasing, and time perspective. More specifically, the results showed that problem gamblers reported more chasing and a foreshortened time horizon. Chasers, compared to non-chasers, were found to be more oriented to the present. Regression analysis showed that male gender, present-oriented time perspective, and chasing were good predictors of gambling severity. Finally, to clarify if present orientation was on the path from chasing to gambling severity or if chasing was the mediator of the impact of present orientation on gambling severity, a path analysis was performed. The results indicated that present orientation had a direct effect on gambling severity and mediated the relationship between chasing and gambling involvement.
Conclusion
The findings support the exacerbating role of chasing in gambling disorder and for the first time show the relationship of time perspective, chasing, and gambling severity among adults.
The epigraphic expression of plural female divinities, represented sometimes in triads, is a feature of Romano-Celtic realms. This is the case of the Matres and Matronae, as well as the Fortunae, with epithets expressing the local identity of the divine personality – or of their cult group – in an increasingly globalized world such as the Roman Empire.
In this context, my aim is to focus on the Iunones. We have about 70 inscriptions dedicated to these deities, sometimes appearing with the epitet Augustae, others as Matronae, Montanae, Domesticae, Suleviae, associated with other deities such as IOM, Hercules, Genius Loci or the Augustorum Numina, or assimilated to the Gabiae. The sacred geography of the Iunones includes Italy (with a higher density in Venetia and Histria, but with manifestations in Transpadana, Umbria, Aemilia, Latium and Campania), but they are also testamented in diverse provinces of Celtic tradition, such as Germania Inferior, Noricum, Belgium, Aquitania, Lugdunensis or Narbonensis. The analysis of individual or collective dedicants, the activities commemorated in the altars, and the processes that make visible – at a regional or local level – these goddesses in theonyms related to the Roman Iuno, are the aims of this paper.
