LEADER 02172nam  2200385   450 
001 9910688424703321
005 20230629082610.0
024 7 $a10.5772/intechopen.82132
035   $a(CKB)5400000000040437
035   $a(NjHacI)995400000000040437
035   $a(EXLCZ)995400000000040437
100   $a20230629d2020      uy             0
101 0 $aeng
135   $aur|||||||||||
181   $ctxt$2rdacontent
182   $cc$2rdamedia
183   $acr$2rdacarrier
200 10$aAntiquity and Its Reception $eModern Expressions of the Past /$fMaria Helena Trindade Lopes, Maria De Fa?tima Rosa, Isabel Almeida
210  1$aLondon :$cIntechOpen,$d2020.
215   $a1 online resource (86 pages) $cillustrations
311   $a1-83968-408-9 
330   $aWhat do we talk about when we talk about antiquity? For the majority of the population, the term immediately transports us to the notion of an ancient age or ancient world (the Parthenon, Athens, and the Coliseum of Rome), which condenses in itself the Greco-Roman world. This reduces antiquity to antiquity that was structurally essential for the construction and emergence of the civilization called occidental.For others, because of their religious backgrounds, antiquity goes back in time and enlarges, in part, its space of action, allowing the emergence of Palestine as a primordial territory.But these two visions (old and supported by a scientific ignorance of the ancient geographies and chronologies) enclose the history in a limited time and space. As if there would never have been a world before that time. As if the civilization that we comfortably call ourselves as inheritors, the so-called "Occidental Civilization" was the first step in the history of man on earth.
517   $aAntiquity and Its Reception 
606   $aCivilization$xHistory
615  0$aCivilization$xHistory.
676   $a909
700   $aTrindade Lopes$b Maria Helena$01368766
702   $aAlmeida$b Isabel
702   $aDe Fa?tima Rosa$b Maria
801  0$bNjHacI
801  1$bNjHacl
906   $aBOOK
912   $a9910688424703321
996   $aAntiquity and Its Reception$93394731
997   $aUNINA