Nineteenth-century European narrative literature repeatedly refers to the deliberate destruction (or intentions, attempts to destroy) of artificial images. The old artist in Honoré de Balzac’s novella The Unknown Masterpiece burns his collection of art; the hero of Alexander Pushkin’s poem The Bronze Horseman threatens the monument to the Emperor Peter the Great in St Petersburg; the inhabitants of a French village in Prosper Mérimée’s novella The Venus of Ille re-melt the ‘evil’ antique statue found in the soil; the painter in Nikolai Gogol’s novel The Portrait compulsively buys and destroys masterpieces of painting; another picture, in Emile Zola’s novel L’Œuvre, is burned after the suicide of its author; the hero of Oscar Wilde’s novel The Picture of Dorian Gray attempts to stab his own portrait, which is displaying his sins; in The Adventure of the Six Napoleons, a short story by Arthur Conan Doyle, six busts of the French emperor are broken, in turn first by a thief, and finally by a detective. Being destroyed or disappearing seems to be the recurrent destiny of intradiegetic images (material images included into a narrative text as its actors), and the attempts of their obliteration always constitute a highlighted, spectacular moment in the narrative, and not just an outward sign of someone’s inner feelings; they are typically presented as a sacrifice of ‘excessive’ (magical, demonic) objects. In some cases, they are explained by a deviant behaviour of the character (madness, delinquency), but the literary text is organized in order to make the reader sympathize with the experiences of that ‘iconoclast’, and mentally reproduce his acts. An analysis of texts should disclose the mechanism of this self-identification and put the stories about the attempts on the image into the general framework of nineteenth-century visual and literary culture.

Empires usually operate on the premise that only imperial centres are carriers of the historical progress of humanity, whereas imperial peripheries are far removed from this progress’s blessing. According to John Maxwell Coetzee, the Dutch Empire considered South Africa as its own land, which deprived that country’s indigenous people of their citizen rights. Like the residents of European imperial peripheries who were relegated to similar zones of historical indistinction, they were doomed to the twilight of legal illegality. Unlike the regulated area of historical progress, their state of exception was ruled by the whims of imperial officials. ‘The security police could come in and out and blindfold and handcuff you without explaining why, and take you away to an unspecified site and do what they wanted to you’, he wrote in Diary of a Bad Year (1977: 171). In his novel Waiting for the Barbarians, Coetzee strategically ‘unmoors’ and ‘deterritorializes’ this peripheral state of exception, spreading its iconoclastic effects all over the ‘sacrosanct’ territory of history.

There are other forms of iconoclasm besides the destruction of idols. For example, an iconoclast can be considered one who, instead of eliminating a deified image, reveals the trick of a magician. The manipulator distracts attention with the gesture of one hand while the other acts. This action affects everyone when it is driven by political-economic power. Warburg’s Mnemosyne Atlas aims to eliminate magic and reveal the hidden plot that seeks to dominate society. His first panel already announces this: at the top, a map of the zodiac constellations; in the middle, Europe; and below, a genealogical tree of the Medici-Tornabuoni banking family. The Renaissance elites accumulate wealth and influence because it is seemingly dictated by the stars from birth. It is an illusion they display on the roofs of their palaces in the same way that a war is justified by a prophecy. There are some coincidences between Giordano Bruno, Aby Warburg and Vilém Flusser, in their respective ways to explain the dual role of image: both as a weapon of propaganda and as a device to disclose the truth. This article aims to reveal two different types of montages: the persuasive one, controlled by people in power through the ages, which is dismantled by the other, the photographic Warburg Atlas. A mirror broken into fragments, therefore, breaks the mirage: a new iconoclastic way.

The ancient links between poetry and the Olympic idea were rediscovered and revived in the Renaissance period and beyond. The first references to the ancient Olympic Games appeared in fifteenth-century Italian literature. Then they were exploited by German, French, Polish, Scottish and English poets in the following century. An analysis of sixteenth-century and seventeenth-century poetic works demonstrates that Olympic themes were used in poetry for comparative purposes to evoke moral, ethical, organizational, and athletic models, and even to raise the prestige of local events. The dissemination of Olympic traditions through poetry also contributed to the development of some well-known carriers of the Olympic tradition called pseudo-Olympics, famously exemplified by the Cotswold Olimpick Games organized in England by Robert Dover and widely appraised by English poets. All these activities testify to the significant role of poetry as a principal component of Olympic legacy in European culture.

Economic integration has become a general trend in the development of cooperation between states. At the initial stages of integration construction, integration associations are a special kind of international organization. Later, the legal complexes of integration formations stand out and represent separate, independent legal systems (both from international law and from the national (domestic) law of the member states). This article attempts to theoretically generalize, synthesize and develop scientific provisions on integration associations and the legal systems created in them, accumulated in domestic and foreign legal science. The purpose of this study was the formation of a balanced, reasoned position, which fitted modern realities, on the existence of integration law. The methodological basis of the research was formed by a complex of general scientific and special methods for studying legal concepts, institutions and processes in the field of integration law: comparative legal, systemic and structural. Thanks to their application, it becomes possible to identify the general, specific and singular in the activities of integration associations. We managed to substantiate the concept of the formation within the framework of integration associations of our own institutional and legal systems (integration law), which have a close genetic link with international and national law. In our opinion, integration law (or ‘the law of integration formations’) acts as a system that presupposes a single internal structure, hierarchy and mutual consistency of its constituent parts.

This article aims to highlight the impact on local development of traditional economic activities. The case study that the authors consider concerns an area in the Romanian Carpathians developed through transhumant grazing and forestry activities: Mărginimea Sibiului. As shepherding kept developing, forest-cutting intensified to make room for pastures and hayfields, thus stimulating activities connected with the processing of wood. As trade on the Danube was liberalized under the Peace Treaty of Adrianople and cultivated lands in the south of the country kept extending, transhumance steadily lost in importance, especially in the twentieth century, in the wake of the Second World War. This process was intensified by the collectivization practised in the socialist-type centralized economy period. Currently, transhumance at Mărginimea Sibiului is practised only in four villages: Poiana Sibiului, Tilişca, Jina and Răşinari. Sheep flocks and the herd of cattle are moved from the village to the mountain pastures, along age-old pastoral paths, strictly observed and known by the rural communities. Most pasture-lands lie far from the village hearths, in the highlands. The future development of Mărginimea Sibiului involves the revival of traditional economic activities, as well as the development of tourism as a representative economic branch for this region.