Lisia 2.59 e la cronologia dell’Epitafio

In this article, I examine the exegetical issues of Lys. 2.59, recently analyzed by Bearzot and Todd. I argue that there is no problem in identifying in the Persians the subject of the phraseἐνίκησαν μὲν ναυμαχοῦντες τοὺς Ἕλληνας οἱ πρότερον εἰς τὴν θάλατταν οὐκ ἐμβαίνοντες,and that the expression μετὰ τὴν νίκην τῶν βαρβάρωνundoubtedly alludes, paceBearzot, to the battle of Cnidus. Finally, I propose to reconsider the question concerning the chronology of Lysias’ funeral oration, generally dated to 392/1 BC

Η ρητορική αξιοποίηση του θρησκευτικού στοιχείου στους δικανικούς λόγους του λυσιακού corpus που σώζονται ακέραιοι

Οι δικανικοί λόγοι του Λυσία καλύπτουν ένα ευρύ φάσμα υποθέσεων∙ άλλοτε εμπίπτουν στα θρησκευτικά αδικήματα (ανθρωποκτονία, ιεροσυλία, κοπή ιερών ελαιόδεντρων, αθεΐα, ασέβεια) άλλοτε επιχειρείται σύνδεση με αυτά, άλλοτε απλώς αποτελούν τον υπερασπιστικό ή καταγγελτικό λόγο του ομιλούντος προς υπεράσπιση των έννομων συμφερόντων του. Σε ορισμένους λόγους το θρησκευτικό στοιχείο αξιοποιείται ιδιαιτέρως από τον Λυσία, σε άλλους χρησιμοποιείται μερικώς ενώ σε κάποιους απουσιάζει εντελώς. Η δίκη του Σωκράτη το 399 π.Χ. λαμβάνεται υπόψη ως σημείο αναφοράς. Πόσο μπορεί να επηρέασε η πολύκροτη αυτή δίκη στην εργαλειοποίηση των θρησκευτικών αντιλήψεων της εποχής, όταν ο ομιλητής δεν είχε να παρουσιάσει αδιάσειστη επιχειρηματολογία; Ποια η ιδιαίτερη σκοπιμότητα που υποκρύπτεται από τη ρητορική αξιοποίηση του θρησκευτικού στοιχείου;Lysias' forensic speeches cover a wide range of cases. Some cases concern religious offenses such as homicide, sacrilege, cutting down sacred olive trees, atheism and impiety. In some speeches the logographer is trying to connect the case to the religious offenses mentioned above while in others religious argumentation is absent or partially used. The trial of Socrates in 399 BC is used as reference. In what way this historical trial played a major role in deploying religious arguments in the forensic speeches of Lysias especially when the speaker lacked to present irrefutable evidence in order to win the case? Is there any particular purpose behind the rhetorical use of all religious material

Los erotikoì lógoi de Lisias y la moral griega

En el presente trabajo analizaremos dos discursos atribuidos al logógrafo griego Lisias que podrían considerarse erotikoì lógoi, ya que tratan de cuestiones eróticas. Tomaremos por un lado el III, un discurso judicial sobre un conflicto entre dos ciudadanos atenienses por un muchacho de Platea; y por otro el texto que aparece en el Fedro de Platón atribuido a este retórico. Para dar una nueva mirada al problema de la autoría de este último discurso —si Platón lo ha tomado literalmente y copiado del propio Lisias o es una invención suya—, cotejaremos la forma en que se refieren a éros los dos textos y veremos que en ambos se sugiere una noción común del deseo como una enfermedad (nósos) involuntaria que sólo lleva a catástrofes.In this work I will analyze two speeches attributed to the Greek speechwriter Lysias, witch both can be considered erotikoì lógoi, because they deal with erotic subjects. On one hand, the speech number III, a forensic conflict between two Athenian citizens who fight over a boy from Plataia; and on the other hand, the first speech from the platonic Phaedrus, ascribed to this orator. With the aim of giving a new perspective to the problem of the authorship of this last speech, I will compare the way in which this discourses talk about éros and passion. I will try to demonstrate that both speeches suggest a common idea about desire, which is considered like an illness (nósos) that only brings to catastrophic situations.Fil: Lozano Nembrot, Milena Azul. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina. Universidad de Buenos Aires; Argentin

Constructing Paul, (dis)placing Ephesians: the Pauline book and the dilemma of Ephesians

The problem of how to situate Ephesians vis-à-vis Paul and Paulinism—one with a long and venerable history in Pauline scholarship, although now largely taken for granted—is better characterised as the problem of how to read Ephesians vis-à-vis the corpus Paulinum. Any study of Paul, working in historical mode, has to reckon with the nature of the evidence: to study Paul is to be a student, firstly, of a letter collection. Any judgment about Ephesians, then, is, in the end, born from a judgment about how to read a letter collection. This thesis, therefore, comprises three parts. Part 1 recounts the rise of a distinctively modern way of (not) reading Paul's letter collection, which privileges discrete letters, chronologically arranged, as the raw data for narrating Pauline biography and early Christianity (chapter one), and the effect that this reading strategy has on Ephesians, which is now displaced—one strand of the welter of the Pauline legacy (chapter two). Together, chapters one and two make the negative argument that the consensus on Ephesians, more than a scientific reconstruction of history, is a hermeneutical construct of modern criticism. Part 2 turns to Paul's late-ancient tradents to ask the same two questions: how do these readers read Paul's letter collection (chapter three), and how does this impact how they read Ephesians (chapter four)? Chapter three finds that late-antique Paulinists privilege, at one and the same time, both the collectivity/arrangement of the corpus and fragmentary ways of reading it that derive from the practices of late-ancient grammar. The priority of the collection, together with reading strategies that negotiate rather than dis- place difference, serves to place Ephesians consistently near the centre of late-ancient portraits of Paul—so the argument of chapter four. A different way of reading a letter collection generates a different way of reading Ephesians vis-à-vis Paul. This is the cumulative argument of Part 2. Part 3, then, picks up one of the most pervasive contemporary judgements about Ephesians—its developed image of Paul (chapter five) as inscribed in 3.1-13—in order to ask a simple question: if one does not begin with assumptions about authenticity and chronology, how do this text read vis-à-vis relevant co-texts within Paul's letter collection? Contemporary rhetoric aside, chapter five argues that Ephesians holds together various tensions in the collection's image of Paul that surface not just between so-called disputed and undisputed letters, but between the undisputed letters themselves. Rather than developed, a less hermeneutically loaded designation of the difference would be to call Eph 3.1-13 a generalised account of what we find ad hoc in the other letters. But this does not allow one to make claims about historical distance. At least with respect to its image of Paul, then, I argue that Ephesians is a source for Paul, whether Paul wrote it or not. This relatively simple argument has three rather significant implications: [1] scholars of early Christianity lose a key text frequently used to situate Ephesians in the middle of developmental trajectories of Pauline reception; [2] scholars of Paul may not buttress one-sided accounts of Paul by appeal to the 'divergent' or 'developed' account of the same in Ephesians—that is, they must deal with the data of Ephesians, or provide an account of why they do not; and [3] scholars of Ephesians, not least of 3.1-13, will need to learn to speak of Paul, and not just the Pauline legacy, again

The Platonic 'Theages' : an introduction, commentary and critical edition

The Theages poses a number of problems for the interpreter of Plato and the Platonic dialogue. Traditionally, the most controversial one concerns the authenticity of the work: is Plato its author, and what criteria may be considered valid and important for settling the debate over authorship. But there are numerous other questions of at least equal significance. What is the purpose for which this dialogue was written, and what is its meaning. Is it merely a patchwork, as is commonly assumed, or does it display a structural unity. How does the Socrates of this work compare with the same character in other Socratic compositions, and what literary qualities can be attributed to the author's portrayal of the dialogue's other personae. How are we to evaluate the lengthy section in the Theages on Socrates' "divine sign". When was this dialogue written. What is its relation to the other works in the Platonic Corpus, to Socratic literature generally, and to philosophical interests at the time of its composition. The introduction and some of the appendices to this thesis attempt to offer answers to these questions, both through a comprehensive review and assessment of the critical literature on the Theages, and through the use of new evidence, argumentation, and interpretation. At the same time, a basis for the analyses offered here (and for future examinations of the Theages) is provided in this study by a detailed line-by-line commentary on the text. The text on which this commentary depends has been established from a fresh collation of all known manuscripts, early printed editions, and ancient testimonia, containing all or part of the Theages. This thesis represents the first attempt, in any language, to undertake the above programme of work on a definitive scale

Understanding Lists: Umberto Eco\u27s Rhetoric of Communication and Signification

This project, Understanding Lists: Umberto Eco’s Rhetoric of Communication and Signification, begins and ends with an observation and warning suggested throughout Eco’s work: lists are the origin of culture and the Internet as the Mother of All Lists threatens to end culture. To understand this warning, I turn to Eco’s work on lists, contextualized within a 2009 exhibition at the Musée du Louvre and in an illustrated collection, The Infinity of Lists. This project offers an analysis of Eco’s understanding of lists concurrent to his commentary on the social and cultural implications of the algorithmic-obsessed Internet age. To understand his argument, this project collects hints of insight through his corpus. In Eco’s cultural aesthetics, he celebrates the notion of openness that invites and encourages audience participation in the interpretation of texts with multiple possibilities. With his interpretive semiotics, Eco offers a theory of culture grounded in signification and communication. Signification consists of the codes of culture that make meaning and interpretive response possible. Communication is the labor of sign production and interpretation. Throughout his literary praxis, Eco implements these theoretical notions into story-form, and with his fifth novel, The Mysterious Flame of Queen Loana, affirms the mutual necessity of communication and signification. Ultimately, Eco urges us to list as a response to the threats of algorithmic processing of big data that displaces and replaces the human interpreter. For Eco, listing a form of communication that requires the labor to wade through information, activate codes of signification, and interpret cultural meaning

Marathon – 2,500 Years: Proceedings of The Marathon Conference 2010

Some two and a half millennia ago, in the summer of 490 BC, a small army of 9,000 Athenians, supported only be a thousand troops from Plataea, faced and overcame the might of the Persian army of King Darius I on the plain of Marathon. While this was only the beginning of the Persian Wars, and the Greeks as a while would face a far greater threat to their freedom a decade later, the victory at Marathon had untold effects on the morale, confidence, and self-esteem of the Athenians, who would commemorate their finest hour in art and literature for centuries to come. This volume, which includes twenty-one papers originally presented at a colloquium hosted by the Faculty of Philology at the University of Peloponnese, Kalamata in 2010 to mark the 2,500th anniversary of the battle, is a celebration of Marathon and its reception from classical antiquity to the present era

Space in Ancient Greek Literature

The third volume of the Studies in Ancient Greek narrative deals with the narratological category of space: how is space, including objects which function as 'props', presented in narrative texts and what are its functions (thematic, symbolic, psychologising, or characterising).; Readership: All those interested in ancient Greek literature, narrative theory, literary history, comparative literature

Bacchylides and the emergence of the lyric canon

For almost two millennia the dismissive judgement of pseudo-Longinus on Bacchylides has influenced the reception of his work. This underestimation of Bacchylides has persisted in modern scholarship even after papyrus discoveries recovered the primary text for research. This relative lack of interest is reflected in a still very limited bibliography. The thesis, which draws on current Reception Theory, aims to reposition Bacchylides in both the field of Greek Lyric Poetry and modern scholarship. The dissertation analyses the path of Bacchylides in time, and focuses especially on the poetry and criticism that was crucial for canonisation and survival of both Bacchylides and the rest of the lyric poets. Chapter 1 deals with the geographical movement of Bacchylides in his lifetime, examined against the background of the commissions of Pindar and Simonides. Chapter 2 focuses on Bacchylides’ relationship with Athens and echoes of his poetry in Greek drama (tragedy and Aristophanic comedy), while Chapter 3 on Herodotus tests the Athenian evidence and offers a pan-Hellenic look at lyric reception. Reception of lyric by Plato and the Peripatetics in Chapter 4 is the transitional stage from Classical Athens to the Hellenistic era. Chapter 5 discusses the move from song to written texts. Finally, Chapter 6 focuses on Hellenistic scholarship on lyric poetry and on the establishment of the lyric canon. Two important issues in the thesis are the transmission of texts from oral song-culture to written sources, and the process of canonisation. Bacchylides is a peculiar poetic figure and a paradox; his poetry and survival do not seem to follow the norm and pattern of the rest of the lyric poets. The thesis is an attempt to fill in a gap in modern scholarship and in the process of examining the transmission of Bacchylides’ work in antiquity to clarify the larger process of canonisation and the media through which Greek lyric poetry as a whole reaches Alexandria and survives