Results for 'In Aristophanes'

965 found
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  1. Moral coherence, moral worth and explanations of moral motivation.Aristophanes Koutoungos - 2005 - Acta Analytica 20 (3):59-79.
    Moral internalism and moral externalism compete over the best explanation of the link between judgment and relevant motivation but, it is argued, they differ at best only verbally. The internalist rational-conceptual nature of the link’ as accounted by M. Smith in The Moral Problem is contrasted to the externalist, also rational, link that requires in addition support from the agent’s psychological-dispositional profile; the internalist link, however, is found to depend crucially on a, similarly to the externalist, psychologically ‘loaded’ profile. It (...)
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  2.  68
    Beliefs, Desires, and... 'Besires'.Aristophanes Koutoungos - 2008 - Philosophical Inquiry 30 (1-2):177-189.
    Whether rationalism when concerned with explanations of moral motivation should stand in opposition to the relevant Humean approach is a perplexing question that is oversimplified when reduced to a rationalism vs. Humeanism clear cut opposition about the possibility of rational control over desires.This paper criticizes the significance of this simplification as well as the hypothesis of unitary psychological states constituted by beliefs and desires (referred to as 'besires') and their alleged capacity to secure rational control over desires. Besires contribute in (...)
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  3.  42
    The Practical Rationality of Induction.Aristophanes Koutoungos - 2008 - Proceedings of the Xxii World Congress of Philosophy 33:27-30.
    The logical form of an inductive step figures as a deductive fallacy: concluding the antecedent from affirming a conditional and its consequent. In the sphere of practical rationality, however, where concerned with the presuppositions of action and the interactions between beliefs and desires, certain schemata have been proposed that express rational demands on agents who desire things to happen in the world. In this context, if agent A desires to φ and believes that ψ brings about φ, then, A is (...)
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  4.  68
    Moral Sensitivity and Desire Attachment: In What Sense are they Constituents of One’s Rational Profile? [REVIEW]Aristophanes Koutoungos - 2008 - Acta Analytica 23 (2):125-145.
    A quantitative interpretation is given of the (in)coherence that moral agents experience as a tension between their ordered moral judgments over n physically incompatible actions, and the competitive ordering of motivating intensities (or, desires). Then a model describing one’s tendency to reduce the experienced in-coherence is constructed. In this model, moral sensitivity (S) and desire attachment (e) function as primitives that motivate from opposing perspectives the reduction of incoherence. Two distinct sub-processes of this reduction are therefore initiated by (S) and (...)
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  5. Aristophanic Tragedy.Suzanne Obdrzalek - 2017 - In Z. Giannopoulou & P. Destrée, The Cambridge Critical Guide to Plato’s Symposium. Cambridge University Press. pp. 70-87.
    In this paper, I offer a new interpretation of Aristophanes’ speech in Plato’s Symposium. Though Plato deliberately draws attention to the significance of Aristophanes’ speech in relation to Diotima’s (205d-206a, 211d), it has received relatively little philosophical attention. Critics who discuss it typically treat it as a comic fable, of little philosophical merit (e.g. Guthrie 1975, Rowe 1998), or uncover in it an appealing and even romantic treatment of love that emphasizes the significance of human individuals as love-objects (...)
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  6.  5
    Aristophanes and the Polis.Stephanie Nelson - 2014 - In Jeremy J. Mhire & Bryan-Paul Frost, The Political Theory of Aristophanes: Explorations in Poetic Wisdom. SUNY Press. pp. 109-136.
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  7.  35
    Nietzsches Aristophanes.Luciano Canfora - 2018 - Nietzsche Studien 47 (1):314-325.
    Nietzsche’s Aristophanes. Nietzsche dealt extensively with Aristophanes in his early work. This article reconstructs some of the sources and contexts of Nietzsche’s work on Aristophanes and, against the backdrop of the conventional image of Aristophanes in classical philology, pays tribute to Nietzsche’s farsighted social and political analysis of Attic comedy.
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  8. (1 other version)Aristophanes and the socrates of the phaedo.Marwan Rashed - 2009 - Oxford Studies in Ancient Philosophy 36:107.
  9.  40
    Aristophanes and the Prometheus Bound.Everard Flintoff - 1983 - Classical Quarterly 33 (01):1-.
    It has been acknowledged ever since H. T. Becker's dissertation on Aeschylus in Greek comedy that Aristophanes' plays can provide us with a terminus ante quern for the composition of the Prometheus Bound. The evidence is clearly presented by Becker and shows that there are a large number of echoes, particularly in the Knights and later in the Birds. Of these latter the most interesting occurs at Birds 1547, a line spoken by Prometheus himself, μισ δ' πατντας τω θεō (...)
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  10.  15
    Aristophanes, Wealth 168: Adultery for Fun and Profit.John Porter - 2017 - Hermes 145 (4):386-408.
    An examination of Wealth 160-69 sheds further light on the portrayal of adulterers (moichoi) in ancient Greek comedy and oratory. The moichos is routinely presented as undermining the financial fortunes of a household as well as its domestic harmony. On the Greek comic stage, and in the Athenian courtroom, the moichos is less a Don Juan figure than a treacherous intruder, intent on exploiting his seductive charms to the detriment of another male citizen’s household. Such an understanding of the Greek (...)
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  11.  34
    Aristophanes Birds (review).Ian C. Storey - 1997 - American Journal of Philology 118 (2):336-339.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Aristophanes BirdsIan C. StoreyNan Dunbar, ed. Aristophanes Birds. Oxford: Clarendon Press, 1995. xviii + 792 pp. $105.00.Douglas Young's wonderful translation (The Burdies) is dedicated "to Miss Nan Dunbar with all good wishes for her learned edition of the original Greek." That was in 1959, and while Catullus waited nine years for Cinna's Zmyrna, we Aristophanic ornithophiles have had to wait four times that for this wonderfully (...)
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  12.  40
    Aristophanes, Lysistrata, 641–647.Christiane Sourvinou - 1971 - Classical Quarterly 21 (2):339-342.
    This passage has been used—and abused—for the study of Athenian female initiations, or, more cautiously, of the practice of the arkteia at Brauron. As it is, it poses more problems that it solves. Most of all, it complicates the question of the age of the arktoi. In fact the scholium seems prima facie to contradict the text, when on v. 645 it says that the ‘bears’ were not more than ten years and not less than five years old, while the (...)
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  13.  35
    AristophanesEcclesiazvsae and the Remaking of the Πατριοσ Πολιτεια.Alan Sheppard - 2016 - Classical Quarterly 66 (2):463-483.
    Ecclesiazusae, the first surviving work of Aristophanes from the fourth centuryb.c.e., has often been dismissed as an example of Aristophanes’ declining powers and categorized as being less directly rooted in politics than its fifth-century predecessors owing to the after-effects of Athens’ defeat in the Peloponnesian War. Arguing against this perception, which was largely based on the absence of ad hominem attacks characterizing Aristophanes’ earlier works, this paper explores howEcclesiazusaeengages with contemporary post-war Athenian politics in a manner which, (...)
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  14.  49
    Aristophanes And The Demon Poverty.A. H. Sommerstein - 1984 - Classical Quarterly 34 (02):314-.
    Aristophanes' last two surviving plays, Assemblywomen and Wealth, have long been regarded as something of an enigma. The changes in structure – the diminution in the role of the chorus, the disappearance of the parabasis, etc. –, as well as the shift of interest away from the immediacies of current politics towards broader social themes, can reasonably be interpreted as an early stage of the process that ultimately transformed Old Comedy into New, even if it is unlikely ever to (...)
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  15.  36
    The aristophanic slapstick.R. Drew Griffith - 2015 - Classical Quarterly 65 (2):530-533.
    Revising Clouds for publication some five years after its third-place showing in the City Dionysia of 423 b.c., Aristophanes retooled the first parabasis to praise the play's propriety, omitting as it did distasteful matter and gratuitous buffoonery, which—along with the judges’ crassness—accounted, he says, for its failure.
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  16.  50
    Aristophanes' Frogs : Brek-kek-kek-kek! on Broadway.Mary English - 2005 - American Journal of Philology 126 (1):127-133.
    In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 126.1 (2005) 127-133 [Access article in PDF] Aristophanes' Frogs: Brek-kek-kek-kek! on Broadway Mary English Montclair State University e-mail: [email protected] Aeschylus: Answer me—why should the dramatic poet be admired? Euripides: For cleverness and sound advice, and because we make the men of the cities better. Aristophanes, Frogs, 1008-1010 Thirty years ago, Robert Brustein, the dean of the Yale School of Drama, commissioned Burt Shevelove (...)
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  17.  17
    (1 other version)The Triclinian Edition Of Aristophanes.N. G. Wilson - 1918 - Classical Quarterly 12 (1):32-47.
    Among the Greek manuscripts in the Earl of Leicester's library at Holkham, which were recently acquired by the Bodleian Library throuth the generosity of the Dulverton Trust, is a volume containing eight of Aristophanes' plays. This manuscript is not included in the list of Aristophanes' manuscripts compilied by J. W. White, and it seems that no editor has ever consulted it. The object of this paper is to describe the manuscript, which will be called L, to prove that (...)
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  18.  26
    Aristophanes, wealth 227–9.David J. Jacobson - 2013 - Classical Quarterly 63 (1):417-419.
    This note concerns the meaning of the phrase μελήσει ταῦτα and the anomalous use of the singular demonstrative pronoun in Aristophanes, Wealth 229. Although the manuscripts are unanimous in their readings, I argue that the paradosis should be emended to μελήσει ταῦτα.
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  19.  23
    Aristophanes, Lysistrate 264.Jeffrey Henderson - 1979 - Classical Quarterly 29 (01):53-.
    Aristophanes, Lysistrate 256–65 271–80 runs as follows. I print the muchdiscussed and frequently emended2 lines 260–65 275–80 as they appear in the manuscripts and testimonia, and shall argue that they are sound with the exception of 264, for which I suggest an emendation.
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  20.  38
    Aristophanes: Thesmophoriazusae.Elizabeth Watson Scharffenberger - 2006 - American Journal of Philology 127 (1):140-144.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Aristophanes: ThesmophoriazusaeElizabeth W. ScharffenbergerColin Austin and S. Douglas Olson, eds. Aristophanes: Thesmophoriazusae. With intro. and comm. Oxford: Oxford University Press, 2004. cviii + 363 pp. 2 color plates. Cloth, $195.This long-awaited edition of Thesmophoriazusae is a welcome newcomer to the Oxford University Press series of commentaries on the comedies of Aristophanes. Colin Austin and S. Douglas Olson have collaborated to produce a generous work of (...)
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  21.  36
    Aristophanes' thesmophoriazousai and the challenges of comic translation: The case of William Arrowsmith's euripides agonistes.Elizabeth Watson Scharffenberger - 2002 - American Journal of Philology 123 (3):429-463.
    In lieu of an abstract, here is a brief excerpt of the content:Aristophanes' Thesmophoriazousai and the Challenges of Comic Translation:The Case of William Arrowsmith's Euripides AgonistesElizabeth ScharffenbergerThesmophoriazousai is conspicuously absent from the well-known and widely used series of Aristophanes translations that, under the editorial supervision of William Arrowsmith, was published originally by the University of Michigan Press and then taken up by New American Library. This is not to say, however, that a translation of the comedy was never (...)
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  22.  45
    Aristophanic Costume: a Last Word.W. Beare - 1959 - Classical Quarterly 9 (1-2):126-.
    In my second article on this subject I asked Professor Webster to clarify his previous statements. My article was shown to him before publication, and his reply will be found immediately following it. I will confine my remarks here to a single point, because it is simple and decisive. The only passage in ancient literature explicitly connecting the phallus with Old Comedy is Clouds 537 f. There Aristophanes says that his play does not wear ‘any stitched-on leather, hanging down, (...)
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  23.  45
    Aristophanes' Apprenticeship.Stephen Halliwell - 1980 - Classical Quarterly 30 (01):33-.
    The basis of this article is a reconsideration of some old and familiar problems about Aristophanes' early career. In the course of trying to supply firm solutions to these problems I hope also to present evidence for an early and inconspicuous stage in Aristophanes' development as a comic dramatist, and as a reflection on the resulting picture I shall make some general observations on ou understanding of the relationship between the various activities involved in the creation of a (...)
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  24.  32
    Aristophanes, Birds, 995–1009.R. E. Wycherley - 1937 - Classical Quarterly 31 (1):22-31.
    Amongst the people who pester Peisthetaerus with unwanted help and advice in the latter part of the Birds is Meton, famous astronomer and mathematician, who produces and demonstrates with instruments a method of laying out the plan of the new town. Peisthetaerus makes no attempt to follow him and quickly bundles him out again without much ceremony. Commentators and readers with few exceptions treat him in a similar way. ʹΕπίτηδες δανόητα, δόλου νοηταίνε, παίζε—such are the comments of the scholiast, and (...)
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  25.  36
    Aristophanes, Amphiaraus, Fr.29 (Kassel-austin): Oracular Response or Erotic Incantation?Christopher A. Faraone - 1992 - Classical Quarterly 42 (02):320-.
    A hexametrical couplet from Aristophanes' lost Amphiaraus has in the past been interpreted as a fragment of an oracular response.
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  26.  6
    Peisetairos of Aristophanes’ Birds and the Erotic Tyrant of Republic IX.Matthew Meyer - 2014 - In Jeremy J. Mhire & Bryan-Paul Frost, The Political Theory of Aristophanes: Explorations in Poetic Wisdom. SUNY Press. pp. 275-302.
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  27.  37
    Aristophanes' Adôniazousai.L. Reitzammer - 2008 - Classical Antiquity 27 (2):282-333.
    A scholiast's note on Lysistrata mentions that there was an alternative title to the play: Adôniazousai. A close reading of the play with this title in mind reveals that Lysistrata and her allies metaphorically hold an Adonis festival atop the Acropolis. The Adonia, a festival that is typically regarded as “marginal” and “private” by modern scholars, thus becomes symbolically central and public as the sex-strike held by the women halts the Peloponnesian war. The public space of the Acropolis becomes, notionally, (...)
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  28.  10
    Aristophanes' Male and Female Revolutions: A Reading of Aristophanes' Knights and Assemblywomen.De Kenneth M. Luca - 2005 - Lexington Books.
    In Aristophanes' Male and Female Revolutions author Kenneth M. De Luca offers a detailed study of two of Aristophanes' plays and reveals how each illuminates the other and the question of the rule of law through the lens of democracy. De Luca uses classical thought to clarify contemporary and foundational issues in political theory.
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  29.  38
    Leo Strauss and Aristophanes.Eleni Panagiotarakou - 2014 - Idealistic Studies 44 (2-3):179-192.
    Leo Strauss is one of a handful of political philosophers to turn his gaze to the political thought of Aristophanes. In his book Socrates and Aristophanes, Strauss provides one of the longest, most methodical, and most comprehensive studies of the Aristophanic corpus. Taking as its starting point Strauss’s interpretation of Aristophanes’s Frogs—as it pertains to the political poetics of Aeschylus and Euripides—this essay seeks to demonstrate that Strauss’s reading of Aristophanes was influenced by Nietzsche’s hermeneutical framework (...)
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  30.  36
    Aristophanes, Clouds 1158–62: A Prosopographical Note.Ian C. Storey - 1989 - Classical Quarterly 39 (02):549-.
    In his article on the early career of Aristophanes, in particular on the relevance of the thiasotai on IG ii2.2343 and the importance of Herakles in the plays of Aristophanes, David Welsh has supported the thesis of Dow, that several of the thiasotai are mentioned by Aristophanes in his plays . He suggests that another of these thiasotai, Lysanias, may be alluded to at Clouds 1162. Here the unusual word λυσανας in the text means ostensibly ‘deliverer’, but (...)
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  31.  69
    Indivisible Temporal Boundaries from Aristophanes until Today.Niko Strobach - 2017 - Vivarium 55 (1-3):9-21.
    This paper provides a short historical and systematic survey of parameters, problems, and proposals concerning the theoretical treatment of indivisible temporal boundaries throughout the ages. A very early trace of thinking about them is identified in Aristophanes’ comedy The Clouds. The approach of logicians in the late Middle Ages is placed in a broad context. Links of this topic to the issues of vagueness, modality, space and quantized time are discussed.
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  32.  21
    Aristophanes' Acharnians 591–2: A Proposed New Interpretation.Nicholas D. Smith - 2017 - Classical Quarterly 67 (2):650-653.
    Kenneth Dover proposes an explanation of this joke in which the gist is to be understood in terms of ‘homosexual rape as an expression of dominance’, so that Dicaeopolis is offering himself up for use as a pathic by Lamachus. Dover believes that the joke becomes ‘intelligible if the assumption is that the erastēs handles the penis of the erōmenos during anal copulation’. Others have seen a circumcision joke here. Alan Sommerstein explains how the joke would work either of these (...)
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  33.  33
    Aristophanes, Wasps 897: κλοс сκινοс.N. G. Wilson - 1975 - Classical Quarterly 25 (01):151-.
    At the beginning of the dog's trial the prosecution state the charge and the penalty they propose. It seems to me that there may be a more complicated joke here than is generally realized. The penalty of a collar is appropriate for a dog and in real life was sometimes imposed on a slave or a prisoner . The epithet applied to the collar is usually translated ‘of figwood’ and taken to be a pun on . Commentators see the same (...)
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  34.  37
    Socrates and Aristophanes.Leo Strauss - 1966 - University of Chicago Press.
    "Strauss gives us an impressive addition to his life's work—the recovery of the Great Tradition in political philosophy. The problem the book proposes centers formally upon Socrates.
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  35.  33
    Aristophanes, Lysistrate 277–80.Douglas M. MacDowell - 1980 - Classical Quarterly 30 (02):294-.
    When Kleomenes seized the Athenian Akropolis , he was forced to surrender and leave Attika. Why was he wearing a very short cloak? Wilamowitz thought it was because he had to give up part of his clothing when he surrendered. But in fact Spartans always wore scanty clothing; being unwashed for six years cannot have been a condition of surrender after a siege lasting only two days ; and clearly the whole of 278–80 is not an account of the conditions (...)
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  36.  16
    Aristophanes, acharnians 833.Michael D. Reeve - 2014 - Classical Quarterly 64 (2):835-837.
    in memory of Eric HandleyDicaeopolis brushes the informer aside and closes his deal with the starving Megarian: ΔΙ. … λαβὲ ταυτὶ τὰ σκόροδα καὶ τοὺς ἅλαςκαὶ χαῖρε πόλλ’. ΜΕ. ἀλλ’ ἁμὶν οὐκ ἐπιχώριον.ΔΙ. πολυπραγμοσύνη νῦν ἐς κεϕαλὴν τράποιτ’ ἐμοί. 833 Even before Douglas Olson's thorough study of the tradition in his commentary on Acharnians it was clear that the oldest manuscript, R, has as much weight as the agreement of the others that editors report. In 833 it reads πολυπραγμοσύνη, the (...)
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  37.  9
    Pythagoreische Seelenreisen bei Aristophanes: Katabasis als transformativer Wissenserwerb.Alessandro Stavru - 2021 - In Irmgard Männlein-Robert, Seelenreise Und Katabasis: Einblicke Ins Jenseits in Antiker Philosophischer Literatur. De Gruyter. pp. 139-176.
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  38.  13
    Aristophanes, Frogs 1463–5.Alan H. Sommerstein - 1974 - Classical Quarterly 24 (01):24-.
    This passage has long embarrassed interpreters, and many, beginning with Kock, have condemned it as spurious. But this would mean that Aeschylus' only answer to Dionysus' question ‘what safety have you for the city?’ would be, in effect, ‘none’ : and this would hardly justify the general confidence expressed in the final scene that Aeschylus will in fact be able to save the city. The most recent editor, Stanford, rightly rejects the idea of interpolation here.
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  39.  57
    “Les sphères divisées”. D'Aristophane à Ibn Hazm.Raja Ben Slama - 2002 - Anales Del Seminario de Historia de la Filosofía 19:039-051.
    The author makes a study of the problem of love understood as meeting of the two parts of a soul-sphere. It is a Greek myth that has had a long tradition in the Arabic literature on love. The author is centered in Ibn Hazm of Cordoba.
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  40.  43
    Aristophanes, Frogs 1407–67.Douglas MacDowell - 1959 - Classical Quarterly 9 (3-4):261-.
    Aeschylus has just defeated Euripides in the verse-weighing round of their contest. In 1407–10 he issues a final challenge, that with two lines he could outweigh Euripides' whole household. But as it stands the challenge is incomplete; to finish it we need something like ‘and my poetry would easily appear the heavier’. Perhaps Aeschylus is interrupted by the next speaker— or, it has been suggested, by a thunderclap heralding the arrival of Pluto.
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  41.  38
    Aristophanic Costume Again.W. Beare - 1957 - Classical Quarterly 7 (3-4):184-.
    Professor Webster has replied briefly to my article on this subject, and has dealt elsewhere with the works of art. One point I will gladly concede. In referring the phlyakes-vases to ‘the fourth or third century’ I was quoting Pickard-Cambridge's words in Dithyramb, etc. , p. 267. But in Dramatic Festivals , Pickard-Cambridge, perhaps influenced by Trendall, speaks of the fourth century only.
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  42.  17
    Aristophanes, Birds 13–18.Colin Leach - 1983 - Classical Quarterly 33 (02):489-.
    So van Leeuwen prints the lines, following Cobet and Meineke in athetizing 16. Nor is it difficult to find grounds for the exclusion; τòν πο is repeated at 47; the following three words smell of the scholiast; the last three resemble the end of 13. The line taken as a whole seems to play little if any role, and indeed to lack meaning, even if line 47 is some way away and it is a little odd that the three separate (...)
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  43.  51
    Alcibiades at Sparta: Aristophanes Birds.Michael Vickers - 1995 - Classical Quarterly 45 (02):339-.
    Although there is a long tradition, going back at least to the tenth century, that would see Aristophanes' Birds as somehow related to the exile in Lacedaemon of Alcibiades, and to the fortification of the Attic township of Decelea by his Spartan hosts , current scholarship surrounding Birds is firmly in the hands of those who are antipathetic to seeing the creation of Cloudcuckooland in terms of a political allegory. ‘The majority of scholars today…flatly reject a political reading’; Birds (...)
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  44.  24
    Aristophanes, Lysistrata 231.W. G. Forrest - 1995 - Classical Quarterly 45 (01):240-.
    In his admirable commentary, Jeffrey Henderson notes the significance of posture and of physical setting. He does not remark that the statue of Leaina near to which Lysistrata and Kalonike are standing on the Akropolis was intimately tied to the obscure story of the later years in the Athenian tyranny. With minor variations of detail or colour the story was that Leaina, a hetaira beloved of Harmodios or Aristogeiton, had been tortured by Hippias after the murder of Hipparchos but, brave (...)
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  45.  50
    HOMAGE TO PENIA: aristophanes' plutus as philosophical comedy.Bernard Freydberg - 2016 - Angelaki 21 (3):27-33.
    The vastly underrated Plutus receives at least some of its due in this paper. At its beginning, I attempt to locate Plutus within both the Hegelian discourse on comedy and within Hume's poetical and philosophical fictions. Employing the same method of close textual analysis that I employed in Philosophy and Comedy: Aristophanes, Logos, and Eros, I focus upon the thoroughgoing materialism of the poor farmer Chremylus who laments the unjust distribution of wealth, and who seeks to restore the god's (...)
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  46.  53
    After Irony: Aristophanes' Wealth and its Modern Interpreters.James F. McGlew - 1997 - American Journal of Philology 118 (1):35-53.
    In lieu of an abstract, here is a brief excerpt of the content:After Irony: Aristophanes’ Wealth and its Modern InterpretersJames McGlewThe contest between Chremylus and Penia in Wealth (488–626) lies at the center of interpretations of Aristophanes’ final surviving play and of Old Comedy’s dramatic and receptive development in Aristophanes’ last years. In much of the work of scholars since Helmut Flashar’s 1967 article, 1 and including A. E. Bowie’s recent study (1993) on Aristophanes, that contest (...)
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  47. The Aborted Object of Comedy and the Birth of the Subject: Plato and Aristophanes’ Alliance.Rachel Aumiller - 2020 - In Jamila M. H. Mascat & Gregor Moder, The Object of Comedy: Philosophies and Performances. Palgrave-Macmillan. pp. 75-92.
    I set the stage for Socrates and Aristophanes’ alliance by beginning with Hegel’s question, what is the object of art?, in the context of his analysis of ancient Greek “art-religion.” Hegel traces the shifting object of art through a variety of artistic practices before arriving at comedy, which he identifies as the last stage of Greek aesthetic life. He finally asks, what is the object of comedy? Unlike other artistic practices that are positively defined by their created object or (...)
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  48. How did cleon dress for the assembly? Aristophanes, Peace 685–7 and AthênaiⓞN Politeia 28.3.Robert Tordoff - forthcoming - Classical Quarterly:1-8.
    This article argues that a joke about the demagogue Hyperbolus in Aristophanes’ Peace (685–7) can be illuminated by a reconsideration of the meaning of the little-attested word περιζωσάμενος in the Aristotelian Constitution of the Athenians (Athênaiôn Politeia 28.3), where it describes how Cleon dressed in an unconventional manner when appearing before the assembly. In recent translation of and commentary on the Aristotelian text there appears to have been no investigation of the meaning of περιζωσάμενος in Greek comedy: readers are (...)
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  49.  69
    Kierkegaard and Aristophanes on the Suspension of Irony.Christopher Lauer - 2009 - Idealistic Studies 39 (1-3):125-136.
    In The Concept of Irony, Kierkegaard aims to show the inadequacy of an ironic standpoint not through a generalized dialectical account of its failure onits own terms but through an empirical examination of the actual life of Socrates. Crucial to his methodology, I argue, is his use of the term “suspend” (svæve).Socratic irony is not overcome, superseded, or annulled, but rather “suspended” in its incomplete connection to its community. In both his depiction of Socratesas hanging in a basket and his (...)
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  50.  37
    «La source des femmes» : Aristophane et Platon, politiciens du genre féminin.Massimo Stella - 2013 - Chôra 11:201-219.
    The aim of this essay is to focus the function of women in Aristophanes’ theatre and in Plato’s book V of the Republic, in an attempt to compare the different strategies adopted by these two authors in staging the female subject on the scene of their respective writings. This enquiry involves raising some fundamental questions such as : is the world of women, evoked by Aristophanes in his dramas and by Plato in his dialogues, a simple metaphor and (...)
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