This essay makes the case that Livy's version of the tale of Mettius Fufetius transmits certain facts that relate to inherited ritual practices along with formulas used in early law and diplomacy. Although the author may not be fully aware of the original meaning of all he is handing down because he has simply taken materials from his sources without much critical investigation, the traditional elements are important to him because they seem to authenticate this legend about the reign of (...) Tullus Hostilius. For the moralizing historian that Livy certainly is, the treason of Mettius Fufetius and his execution at the command of the Roman king comprise the starting point of a remarkable sequence of episodes in his narrative that demonstrate the dishonorable behavior of Rome's chief rivals in Italy. The legend of Mettius Fufetius thus embodies a kind of “original sin” in the political realm, and becomes the paradigm for Rome's harsh dealing with faithless allies over the next five centuries. The essay concludes that this story typifies many Roman fabulae, insofar as they were often composed on the basis of outdated or unfamiliar idionyms, toponyms, ceremonial words and phrases, and ancient legal terms. In such fabulae characters like Tullus Hostilius and Mettius Fufetius, perhaps mere names in annals and king-lists, become the performers whose ceremonial acts turn into the foundational moments of Rome's public life. (shrink)

Como se sabe, uno de los rasgos de la epopeya, en cuanto género literario, es la mención y caracterización de numerosos personajes. La Ilíada y Odisea, como representantes eximios de la épica griega antigua, no constituyen una excepción. Numerosos son los personajes que Homero incluye tanto en el poema que narra la cólera de Aquiles cuanto en el que relata el regreso de Odiseo, una vez culminada la guerra de Troya. Uno de estos personajes es el aedo o cantor oral (...) de acciones de dioses y gestas de héroes. Por ende, en este texto se pretende adelantar un ejercicio hermenéutico sobre dicha figura. En concreto, tres serán los objetos de comprensión y explicación textual, a saber: primero, especificar las implicaciones del nombre y del oficio de cantor; segundo, establecer las semejanzas y diferencias de los aedos homéricos y sus respectivos cantos; y tercero, diferenciar los modos de elección de las canciones y los efectos causados en el auditorio. (shrink)

En este trabajo defenderé que los erísticos del Eutidemo se dedican a la sofística tal como esta es definida en el Sofista. Propondré que en tanto la quinta y la séptima definición se sirven del concepto de ἀντιλογικός, ambas son capaces de capturar el componente dialéctico y refutativo de la práctica erística. Preferiré indentificarlos con la séptima no sólo porque constituye la definición final del sofista, sino también porque esta incluye entre sus determinaciones el empleo engañoso de tal forma de (...) argumentación, rasgo que se ajusta más a la erística que el cobro de dinero, elemento principal de la quinta. (shrink)

¿Qué significa exactamente la frase aparentemente inocua “das Selbst” en la ontología fundamental de Heidegger? ¿Tiene Heidegger realmente una “teoría del yo” de la misma manera que, digamos, Descartes, Locke o Husserl? Esto es lo que a menudo han concluido muchos intérpretes de Ser y tiempo, y es precisamente esa tesis la que el presente artículo intenta criticar. Heidegger no solo rechaza la suposición de un yo sustancial, en la línea de la concepción de Descartes, sino que también refuta cualquier (...) “yo” entendido como simple presencia, cualquier núcleo interno del Dasein, e insiste en la conexión intrínseca entre las “egologías”, de Descartes a Husserl, y la “ontología tradicional”. Lo que parece estar en juego en el planteamiento ontológico fundamental de la Selbstheit y del Selbstsein es más bien un cambio de paradigma completo, ya que ambos conceptos se refieren a “modos de ser” o “modos de existir” del Dasein, y de ninguna manera a un ser idéntico a sí mismo o a una condición de su identidad consigo mismo. Al tratar de investigar la economía de los conceptos existenciales relacionados entre sí de Jemeinigkeit, Selbstheit y Man-selbst, este artículo afirma que la ruptura de Heidegger con las “egologías” clásicas es mucho más profunda de lo que a menudo se ha pensado, y que el fenomenólogo de Messkirch, en lugar de intentar dar una nueva respuesta a viejas cuestiones, plantea una pregunta completamente nueva. (shrink)

As with other aspects of post-Minoan Crete studies there has been a tendency to accept a pan-Cretan economic model. A Dorian aristocracy, served by pre-Dorian serfs and their descendants, depended upon the produce of their private kleroi for membership in an andreion and citizen status. The elite preserved their political, social, and economic position by discouraging the development of a market economy on Crete in favor of a subsistence economy based upon agriculture, animal husbandry, and hunting. Discouraged were production of (...) coinage, elite display, and manufacture for export . Specialist craftsmen and other kinds of wage earners were either foreigners or members of a dependent population. (shrink)

Cómo pueden las emociones favorecer una sociedad democrática más justa y estable? En tal sentido, es necesario preguntarse por el papel que han de jugar las Humanidades, para dar viabilidad y continuidad a tal proyecto. El presente artículo se cen-tra en el análisis de dos tragedias de Sófocles, Áyax y Filoctetes. A través de sus obras, Sófocles propone una revisión crítica de la moral agonal del héroe. Es preciso desplazar la mirada desde el campo de batalla a la pólis. Por (...) ello se necesita un nuevo ciudadano, y repensar conceptos como los de venganza, crueldad, honor, justicia, compasión. Las trage-dias cumplen así una función doble: cuestionar la moral tradicional, revisando el presente, y modificar las emociones y pensamientos de los espectadores. A través de sus tragedias, Sófocles nos propondrá un humanismo cívico, donde la libertad y la responsabilidad han de ejercerse en un contexto de interacciones personales, sabiendo que es imposible tener todo bajo control. Por ello, irremediablemente surgirán conflictos trágicos, que habrá que abordar desde su complejidad, apelando a la moderación y a la prudencia, desde la plena conciencia de nuestra humana finitud y vulnerabilidad. (shrink)

In his tale entitled The Nameless City, Howard Phillips Lovecraft includes unspecified «paragraphs from the apocryphal nightmares of Damascius» among the «fragments» of the «cherished treasury of daemoniac lore» of the protagonist In the present essay, I suggest that there is a connection between this unusual reference and a note in the writer’s Commonplace Book, which refers to the notice by Photius on a lost work by Damascius that nowdays is generally referred to as Paradoxa and assumed to consist of (...) a variegated collection of extraordinary stories and facts. I, therefore, delineate a general presentation of the testimony by the Byzantine Patriarch, upon which I attempt to bring into focus the motivations that led the Providence to make the writer insert the name of Damascius in the fantastic plot of his story. (shrink)

The present paper focuses on some aspects of the Neoplatonist literary-metaphysical theory, which has clearly been expressed in the anony­mous Prolegomena to Plato’s philosophy and further confirmed in Proclus’ exegesis of the Timaeus. Thus, this contribution, examines and compares several passages from the Prolegomena and from Proclus’ Commentary on the Timaeus with a view to showing that it is legiti­mate to speak of a certain cosmogony of the Platonic dialogue that is analogous to that of the macrocosm. Moreover, the analogy (...) between macrocosm and microcosm makes it possible to further investigate the similarity between the λόγος-ζῷον of the Demiurge and that of Timaeus, on the one hand, and the reality which the λόγος expresses, on the other. This similarity turns out to be both structural/morphological and content-related/semantic. Thus, by combining the natural and theo­logical science, the analysis of the “generation” of the macrocosm and microcosm brings out the strongly analogical nature of Plato’s dialogues, which is particularly visible in the Timaeus. (shrink)

RESUMO O objetivo deste artigo é investigar a justificativa para o contrato no início da história do pensamento político grego, tendo em vista o estatuto do acordo no livro II da "República" de Platão. Pretendese avaliar como Glaucon apresenta o contratualismo da maioria das pessoas como um desdobramento da tese de Trasímaco de que o justo é o vantajoso para o mais forte e em conexão com os valores que levam as pessoas a admitirem a necessidade do contrato em razão (...) do medo que elas possuem daquilo que poderia ser considerado o maior mal: sofrerem injustiças e não poderem se vingar, enquanto abdicam do que consideram como o maior bem: cometer injustiças sem serem punidas. ABSTRACT The aim of this paper is to investigate the justification for the contract in the early history of the Greek political thought, focusing on the statute of the agreement in book II of Plato's "Republic". It is intended to evaluate how Glaucon presents the contractualism of the majority of people in connection with Thrasymachus's thesis that the fair is what's advantageous for the strongest and in connection with the values that lead people to admit the necessity of the contract because of fear that they have about what could be considered as the greatest evil: suffering injustice and being unable to take revenge while they abdicate what they see as the greatest good: doing injustice without being punished. (shrink)

La noción de mímesis es, sin dudas, el concepto rector de la Poética de Aristóteles. Pese a la importancia que dicha noción reviste en este contexto, no se ofrecen allí elementos que permitan una clara y acotada significación del término. Considero que es posible acceder a una caracterización más precisa de la mímesis por una vía indirecta, esto es, a través de las relaciones que entabla con otras nociones centrales de la obra que el estagirita le dedica al arte dramático. (...) En este trabajo, me interesa señalar de qué manera los condicionantes lógicos del mûthos trágico se convierten en criterios para la mímesis, en tanto establecen las pautas a seguir en la elaboración del mîmema. Dilucidar algunos de los problemas que entrañan los criterios de necesidad y verosimilitud permitirá subrayar las dimensiones que atraviesan a la noción de mímesis. (shrink)

Plato’s division of goods performed by Glaucon in the Republic involves three kinds of goods: the first kind would be desirable for their own sake; the second, desirable in themselves and in their consequences, and the third kind, only desirable in their consequences. The problem to understand it is thus presented: in which of these kinds is justice observed, and which one provides happiness to men. According to Socrates, justice should be placed on the second kind of good if men (...) want to be happy. However, it is not in this way that the many hold justice, for they include it in the third kind. Having this difference under perspective, Glaucon defends this point of view, willing afterwards to listen to Socrates’ refutation of his argument and the defence of justice as being a good desirable in themselves and their consequences. The aim of our work is to present an interpretation that can justly adapt to what Glaucon understands as 'in themselves' and as a 'consequence' of the goods in this division. (shrink)

When Andromache emerges from the inner chamber in Book 22, ascends the walls of Troy and looks out over the plain, she beholds a spectacle of ruthless brutality. She who has not been aware of the final combat, nor of the slaying of her husband, is suddenly confronted by the receding trail of utter defeat. Swift horses drag her husband's corpse into the distance, the cherished head disfigured as it is dragged, raking the dust of what was once their homeland. (...) The violence of the scene is forcefully conveyed by one word in particular. The swift horses drag Hektor κηδστως —without κδος without care, ‘sans soucier de, brutalement’. In itself the word κηδστως provides a definition of violence, one captured in Shakespeare's phrase ‘careless force’. Violence is, in its harsh brutality, specifically heedlessness, an absence of any form of care. When Achilles hurls the slain suppliant Lykaon into the river he utters the taunt, ‘the fish, κηδες, will lick clean your wound's blood’ . The discarded corpse is denied funeral rites: in place of the care that the relations of the dead traditionally bestow in tending, washing, enshrouding, lamenting, and burying the dead, here the heedless creatures of nature, fleeting visitors, will attend to the corpse, ‘clean’ it, but utterly without care, completely oblivious to the oblivion they create by destroying. In Book 24 Achilles will describe the gods themselves as κηδες. (shrink)

En el presente trabajo intentaremos poner en evidencia un singular enfoque sobre la pólis ateniense ofrecido por Protágoras en el diálogo platónico que lleva su nombre. Dicho enfoque, soslayado por los intérpretes, hace hincapié en la dimensión visual de la praxis política de los ciudadanos y es coherente con los posicionamientos ontológicos que emergen de los fragmentos del sofista.

This paper deals with an apparently straightforward question: the degree to which ancient educators thought it necessary to introduce a playful element into the programmes of schools, and the way in which such ideas were put into practice.

The ego or speaking subject of Pindar's Sixth Paian is anomalous, as has been acknowledged by many scholars. In a genre whose ego is predominantly choral, the speaking subject at the beginning of Paian 6 differentiates himself from the chorus and confidently analogizes his poetic authority to the prophetic power of Delphi by his self-description as αοίδιμον Πιερίδων προfάταν. I would like to correlate Pindar's exceptional ego in this poem with what has recently emerged as the poem's exceptional performance context. (...) Following Ian Rutherford's 1997 discovery of a second marginal title for the third triad , we might postulate performance by two choruses: the first two triads sung by a Delphian chorus stationary at the altar, the last triad sung by an Aiginetan chorus as they process to the altar. The need to reconcile within the poem and the space of performance two choruses, two communities, and two local mythic traditions generates the strikingly prominent speaking subject of Paian 6 as a mediating figure. (shrink)

Herodotus has often been considered the Father of Ethnography no less than the Father of History. It comes as a paradox, then, that he has been taxed with confusion in his use of two terms that recur over and over in his discussion of peoples, ἕθνος and γνος. Here is the formulation of Raymond Weil:Hérodote definit mal l‘ethnos’. C'est pour lui tantôot une subdivision du ‘génos’, tantôt au contraire un ensemble de ‘géné’. Ainsi 1' ‘ethnos’ des Médes, comme celui des (...) Scythes, groupe plusieurs γνεα. Mais cet ‘ethnos’ scythe porte aussi le nom de ‘génos’, et comprend des ἕθνεα. Les Athéniens sont un ‘ethnos’ hellénique qui fait partie du ‘génos’ ionien, les Lacédémoniens un ‘ethnos’ pélasgique à rattacher au ‘génos’ dorien. (shrink)

Riasssunto Nell’ottavo libro delle Storie, gli Ateniesi danno una celebre definizione di Hellenikón che fornisce molti spunti di riflessione. Di fronte al timore degli Spartani di un loro possibile tradimento a favore dei Persiani, essi rispondono che non farebbero mai una cosa simile perché i Greci hanno lo stesso sangue, parlano la stessa lingua e venerano gli stessi dèi. Siamo di fronte ad una delle più antiche ed efficaci definizioni di comunità dal punto di vista identitario che presenta però al (...) contempo alcune tracce di ambiguità. Erodoto fornisce, infatti, un quadro molto problematico del mondo greco del V secolo in cui spesso le città appaiono interessate maggiormente alla difesa dei loro interessi, piuttosto che al sostegno degli alleati. Lo scopo di questo contributo è comprendere fino a che punto per Erodoto, che visse almeno in parte la violenza fratricida della Guerra del Peloponneso, esistesse la ‘Grecità’ e quanto questa idea fosse rilevante in un periodo di così grave divisione per il mondo ellenico. (shrink)

The uneasy relation between violence and sanctity, between oppression and culture, underlies the dramatic action of Euripides' "Ion." Ion's monody ends with his threatening to shoot the birds who would soil the temple, or in other words, to protect purity through violence and death. The earlier part of his song also shows how the forces of exclusion and domination create sacredness. Ritual silence , restricted access to the aduton, ritual chastity, even the irreversible transformation of natural gardens into laurel brooms (...) and jugs of water all suggest how violence and domination create culture out of nature. The rape of Creusa epitomizes the relation between culture and violence. Her meeting with Ion reveals the psychological cost of social oppression and portrays the imperfect interdependence between moral feelings and legal institutions. Various dramatic devices portray the divisions in Creusa's mind that the injustice has created, devices including self-address, riddling speech, self-restraint, and silence. Her reluctance to pose her bold question to the oracle, and her displacement of the story onto the person of a raped "friend," show her resentful awareness that social institutions collaborate in the oppression. Ion's disillusionment echoes her resentment more theoretically. Together their comments show how moral rules and legal institutions, though fundamentally based on personal feelings such as shame and indignation, enact these feelings only imperfectly; the resulting dissonance in turn leads to further indignation and moral reflection. Finally, the allusions to fifth-century politics in Ion's speech on Athenian politics and elsewhere suggest that democracy itself depends on political domination and imperialism. (shrink)

It is perhaps time to revivify our other name in Greek: phos. For although the Greeks named us anthrôpos, they also called us phos. And the Greeks used the word phos because we are like light. Indeed, our way of being light-like is illuminating, which illuminates being and the truth of being, so that it can be thought and said, imagined, and sensed—especially insofar as we are this illumination. Thus, it is time to reclaim phos as our name and so (...) rethink what it means to illuminate, whether we light up everything that is, as well as ourselves, or not. (shrink)

This article focuses on the first treatise of Nietzsche’s On the Genealogy of Morals, regarding the historical origins of the noble and slave morality, and proposes the intrinsic possession or lack of power as a key notion to understand these origins. Given the significance that Nietzsche ascribed to the Ancient world, the notion of power will be elucidated through a comparison with some selected texts by Heraclitus and Plato. The first part deals with intrinsic power as the primary source of (...) the noble morality, its consequences with regards to the notion of good and the image human beings have of themselves and their place in the world. The second part presents powerlessness as the root of all moral resentment, i.e. of the slave morality, focusing on Plato’s conception of the?????, as well as his definition of being as the power (???????) to perform an action or to be acted upon. The third part synthesizes the previous sections and shows the relation between the noble and slave morality regarding both power and cruelty, i.e. their own account of what good and evil are. Keywords: Greek philosophy, Heraclitus, history of morality, Homer, Friedrich Nietzsche, Plato, Paul Rée. (shrink)

In the great kingdoms of ancient Mesopotamia, the king’s power was often evoked by means of lion symbolism. This has led scholars to conclude that lion motifs, and especially that of the lion-slaying hero, in early Greek art and literature were cultural borrowings from the more populous and urbanised civilisations to the east. Yet it is also notable that the Greek tradition, at least from the time of the Homeric poems, tended to problematise the ethics of the leonine man. This (...) article explores the function of lion imagery in narratives of elite masculinity in western Asia and early Greece respectively. It will argue that Greek myth and epic reflect on and problematise any potential equation between lions and kingly prestige, power and masculinity, instead drawing attention to the savagery and social isolation of the lion-like man-of-power, and his difficulty in conforming to the expectations of civilised society. (shrink)

Avec les Sophistes, puis Platon et Aristote, les grands philosophes de l’Antiquité classique ont démontré un intérêt marqué pour la question du langage, que ce soit dans ses parties constitutives ou dans sa dimension pragmatique. En revanche, les traces d’une réflexion explicite remontant aux corpus archaïques sont, elles, plus diffuses. Dans le cadre de mon article, scindé en deux parties, je proposerai, tout d’abord, une présentation synthétique des fragments explicites d’Héraclite d’Éphèse – lesquels reposent sur le lexique du λόγος et (...) de l’ὄνομα –, avant que de plonger dans l’analyse détaillée de trois séquences implicites – à savoir B25, B48 et B121 –, ce afin de démontrer que, (1) d’une part, il existe, chez ce penseur archaïque, une perception plus ou moins aiguë des structures de la langue, que (2), d’autre part, celle-ci se déploie chez lui non pas en une réflexion autonome, mais au travers même de l’usage pratique qui en est fait et que (3), finalement, cette réflexion enclose dans son objet se révèle au moins aussi intéressante que celle reposant sur le vocabulaire précité. La lecture ciblée de ces séquences permettra de démontrer que, dans une époque antérieure aux grandes formalisations des philosophes et des grammairiens grecs, les structures éminemment complexes mises en place par le poète suggèrent, et parfois démontrent, une compréhension profonde de l’unité de la langue comme organe coordonné et des articulations qui la composent. (shrink)

En este artículo nos proponemos analizar el célebre monólogo de Medea que ocupa los vv. 1021-1080 y, en especial, los tres últimos versos, los cuales han dado origen, ya desde la Antigüedad, a una interpretación muy difundida según la cual el conflicto interior de la protagonista sería entre su razón y su pasión. Estudiaremos el contexto en que se insertan los vv. 1078-1080 y los problemas textuales y de traducción que presenta todo el pasaje; propondremos una traducción propia y discutiremos (...) la interpretación canónica que se ha hecho de estos versos, con la hipótesis de que ésta debe ser revisada, ya que no existen fundamentos textuales para sostenerla. (shrink)

In an interesting passage in the Philebus , Plato associates pure beauty with geometrical forms created by certain measuring tools used both by mathematicians and carpenters. The ‘beauty of figures’ is analysed as' something straight [εθ τι]… and round [περιφερς] and the two- and three-dimensional figures generated from these by [τρνοι] and ruler [κανσ7iota;] and set-squares [γωναι]' He continues: ‘For I maintain that these things are not beautiful in relation to something, as other things are, but they are always beautiful (...) by nature, by themselves…’. (shrink)

Information and communication technologies are widely used in healthcare. However, there is not still a unified taxonomy for them. The lack of understanding of this phenomenon implies theoretical and ethical issues. This paper attempts to find out the basis for a classification, starting from a new perspective: the structural elements are obtained from the etymologies of the lexicon commonly used, that is words like telemedicine, telehealth, telecare and telecure. This will promote a better understanding of communication technologies; at the same (...) time, it will allow to draw some reflection about health, medicine and care, and their semantic and relational nature. (shrink)

The ancient Greek philosophical discourse harbors an anthropology radically discontinuous with the framework of modernity. Rather than emphasizing the tension between the individual and community, and far from understanding the political on the ground of instinctual sacrifice, Greek thought illuminates the interdependence of ethics and politics, and situates the human being in a cosmos in which the human is neither central nor prominent. In particular the reflection of philia, most notably in Plato and Aristotle, calls for the exploration of human (...) potentiality with outstanding vigor and visionary audacity. (shrink)

Contrairement à une tendance majoritaire de l’exégèse du vocabulaire de la douleur dans le Corpus hippocratique (CH), qui le réduit à trois familles de mots et qui conçoit la douleur chez les médecins hippocratiques comme un phénomène exclusivement physique, nous avons des raisons de penser qu’on peut trouver plusieurs manières de signifier la douleur dans le CH et que les médecins hippocratiques ont thématisé des éléments émotionnels dans leurs diagnostics de la douleur.

El propósito de este estudio es delimitar el sentido de sophía en las obras con- servadas de Aristófanes. Cada una de las catorce secuencias en que aparece el vocablo será estudiada con los recursos propios de la filología, donde entran aspectos lingüísticos y literarios. El trabajo mostrará que en el cómico el espectro semántico del término es bas- tante amplio y rico en matices, tal como se recoge en las conclusiones.

The Middle Included is a systematic exploration of the meanings of logos throughout Aristotle’s work. It claims that the basic meaning is “gathering,” a relation that holds its terms together without isolating them or collapsing one to the other. This meaning also applies to logos in the sense of human language. Aristotle describes how some animals are capable of understanding non-firsthand experience without being able to relay it, while others relay it without understanding. Aygün argues that what distinguishes human language, (...) for Aristotle, is its ability to both understand and relay firsthand and non-firsthand experiences. This ability is key to understanding the human condition: science, history, news media, propaganda, gossip, utopian fiction, and sophistry, as well as philosophy. Ömer Aygün finds Aristotle’s name for this peculiar but crucial human ability of “gathering” both experiences is logos, and this leads to a claim about the specificity of human rationality and language. (shrink)

Un esencial excursus acerca de las vicisitudes del personaje de Ifigenia en el mito es la premisa para el análisis dedicado por el autor a la presencia de lo divino –particularmente, a la intervención de Artemisa y a la influencia de las artes adivinatorias– en las Ifigenias de Eurípides. La clave de lectura sugerida por las dos tragedias ofrece un nuevo aporte a la controversial cuestión acerca de la relación entre el dramaturgo ateniense y la religión.

En el presente estudio el autor presenta dos inscripciones funerarias inéditas de Aptera en Creta. Se trata de inscripciones encontradas recientemente en el curso de excavaciones arqueológicas llevadas a cabo por la arqueóloga griega V. Ninioú-Kindelí en el lugar de la ciudad antigua del mismo nombre.

El marco y los personajes de las descripciones del más allá que encontramos en las obras de Luciano, que ponen un énfasis especial en las decisiones de Radamantis como juez de los seres humanos, muestra un tipo de moralidad que puede analizarse tanto desde la perspectiva de los modelos grecoromanos tradicionales como desde el enfoque de otros contextos religiosos nuevos del Imperio Romano. Los apologistas cristianos, por otro lado, entre otros Taciano en su Oratio ad Graecos, insisten en distinguir claramente (...) entre el juicio de Radamantis y el del propio Dios. Tanto uno como otro enfoque reciben la influencia del mito griego y de la manipulación de Platón de este mito. La pérdida de la antigua función del mito entre los paganos y la existencia de ideas cristianas propias relativas a la vida después de la muerte pueden haber provocado que un escritor como Luciano haya encontrado en la vida en el más allá uno de sus temas favoritos. The framework and the characters of Lucian's descriptions of the afterlife, focusing in particular on the decisions of Rhadamanthys as a judge of human beings, show a kind of morality which can be analyzed both from the perspective of traditional Graeco-Roman standards and from that of the new religious contexts of the Roman Empire. Christian apologists, on the other hand, like Tatian in Oratio ad Graecos, insist on distinguishing clearly between the judgment of Rhadamanthys and that of God himself. Both views of the afterlife are influenced by Greek myth and by Plato's manipulation of it. The loss of the ancient function of myth among the pagans and the real presence of Christian issues regarding the afterlife may have caused a writer like Lucian to reflect on the real sense of the afterlife. (shrink)

El poema épico de Ovidio -una historia universal mítico-etiológica- se abre con un relato acerca del origen del mundo, seguido por la creación del hombre. La transformación del caos en cosmos es, por ende, la primera metamorfosis. El texto continúa con una descripción de las Edades decrecientes, puesto que la instauración de un orden armonioso siempre está seguida por su disolución (HOLZBERG 2002: 120). Este trabajo se propone estudiar la cosmogonía y antropogonía ovidianas a partir de las categorías específicas enunciadas (...) por W. BURKERT (1999: 87-106) y explorar las relaciones entre lo que se ha denominado carácter 'tecnomórfico' de dicha cosmogonía y la figura del poeta en cuanto tal. Ovid's epic poem, a mythical and etiologic world history, starts with a story about the origin of the world, followed by the creation of man. Thus, the first metamorphosis is the transformation of chaos into cosmos. The text continues with a description of the decreasing Ages, since the establishment of a harmonious order is always followed by its dissolution (HOLZBERG 2002: 120). This work intends to study ovidian cosmogony and anthropogony starting from specific categories set out by W. BURKERT (1999: 87-106) and explore the relationship between what has been termed technomorphic character of cosmogony and the figure of the poet itself. (shrink)

Este artículo se dedica al estudio de Afrodita en los poemas del poeta mélico tardo-arcaico Baquílides, específicamente en el Fr.20 B, el Ditirambo 17 y en el Epinicio 5. Se toma como base la representación de la diosa en la mélica griega arcaica, con excepción de Píndaro, a fin de observar semejanzas y diferencias en su diseño en el poeta de Ceos y en el modo en que el erotismo figura en el pequeño corpus considerado, principalmente en el tercer texto (...) indicado. This article turns to the study of Aphrodite in the three melic poems of the late archaic Greek poet Bacchylides, where she is found: Fr. 20B, 17 th Dythiramb and 5 th Epinician ode. The background for the commentary will be the representation of the goddess especially in archaic Greek melic poetry, except for Pindar, and a comparative perspective will be sustained throughout, so that similarities as well as differences may be observed in the Cean poet's drawing of the goddess and in the way eroticism is present in the corpus defined for this paper - mainly in its third song. (shrink)

En el presente artículo intentaremos mostrar que en el Eutidemo Platón desarrolla una crítica contra la dialéctica de los filósofos megáricos que tiene por objetivo señalar los aspectos problemáticos de la teoría del lenguaje que fundamenta el procedimiento erístico. Específicamente, Platón muestra que la falta de un criterio de verdad los lleva a comprometerse con enunciados que socavan los fundamentos de la dialéctica. In this paper we shall try to show that in the Euthydemus Plato develops a critic of the (...) Megarian's dialectic, which aims to point out the problematical sides of language theory underpinning the eristic procedure. Specifically, Plato shows that the lack of a criterion of truth leads them to commit to statements that undermine the foundations of dialectic. (shrink)

Resumen: Mientras que en Banquete Platón presenta a Éros como un daímon metaxý, i.e. como una divinidad intermedia e intermediaria entre dioses y hombres, en Fedro lo caracteriza, en cambio, como un theós -un dios. Procuraremos mostrar aquí que esto no implica, sin embargo, un cambio doctrinal substancial sino que se trata de dos aproximaciones distintas pero complementarias respecto a la verdadera naturaleza de Éros. Según el Fedro, si bien éros puede permanecer en una expresión puramente física, sin desarrollar su (...) aspecto divino, es posible también que, debido al intenso deseo sexual por el bello muchachito, el amante recuerde la Forma de la belleza y crezcan en él las alas del Éros divino. Pero únicamente los dioses nunca pierden las alas de sus almas y están regularmente en pleno contacto con las Formas. Las almas humanas deben adquirirlas, y aun así, con riesgo a perderlas, quedando entonces en un lugar “intermedio” -metaxý- como el Éros de Banquete.: Although in the Symposium Plato describes Erôs as a daimôn-metaxy, i.e. as an intermediate and intermediary divinity between gods and men, in the Phaedrus it is said that Erôs is a theos -a god. I will try to show that these different descriptions do not imply a substantial change of mind but work as two complementary views about the true nature of Erôs. According to the Phaedrus, although erôs can remain just at a physical level and not develop its divine power, it is also possible that, thanks to the same intense, sexual desire for the beautiful boy, the lover recollects the Form of beauty and so grows divine Erôs`s wings. However, only the gods never lose their wings and so are in regular, full contact with the Forms. The human souls need to acquire the wings and even so take the risk of losing them; they are then in an intermediate state -metaxy- like Erôs in the Symposium. (shrink)

The text focuses on reflecting on the role of modern university in a man intellectual development, starting from Nietzsche’s ideas. By drawing up some of the main methodological and philosophical concepts of the German philosopher, the text highlights a series of aspects on the Humboldian nature of current universities – a state of tension under the political, economic and social factors. Thus, the classic concepts of Bildung and Kultur specific to the XIX-century University are analyzed in relation with the crisis (...) that marked the Prussian state of Bismarck period. Higher education being available to the masses is a current problem Nietzsche didn’t avoid to call „savageness” and „decline” of the higher educational system. The purpose of the text is to point out if Nietzsche’s ideas can be still applied nowadays. (shrink)

Este trabajo se propone examinar algunas características de la máscara del coquus en el corpus plautino. En primer término, se estudia el modo en que este personaje, a partir de las referencias al castigo físico y a la pasividad sexual, es construido como un cuerpo subordinado al servicio de otros. Luego, se consideran sus apariciones como ladrón y como proveedor de placeres corporales. Proponemos que la forma en que los cocineros son representados en la palliata de Plauto pone en evidencia (...) el vínculo que la axiología republicana establece entre actores sociales subalternos, corporalidad y amenaza a los mores maiorum. This paper examines some characteristics of the coquus mask in the plautine corpus. First, we study how this character, from references to physical punishment and sexual passivity, is built as a subordinate body to the service of others. Then, we consider his appearances as a thief and a provider of bodily pleasures. We propose that the way cooks are represented in Plautus' palliata shows us the link established by Republican axiology between subaltern social actors, body and threat to mores maiorum. (shrink)