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  1. Hamartia in Aristotle And Greek Tragedy.T. C. W. Stinton - 1975 - Classical Quarterly 25 (2):221-254.
    It is now generally agreed that in Aristotle's Poetics, ch. 13 means ‘mistake of fact’. The moralizing interpretation favoured by our Victorian forebears and their continental counterparts was one of the many misunderstandings fostered by their moralistic society, and in our own enlightened erais revealed as an aberration. In challenging this orthodoxy I am not moved by any particular enthusiasm for Victoriana, nor do I want to revive the view that means simply ‘moral flaw’ or ‘morally wrong action’. I shall (...)
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  • Aristotle's Poetics: The Argument.Gerald Frank Else - 1963 - Harvard University Press.
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  • (1 other version)Œdipus at Thebes.B. KNOX - 1957
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  • A Preface to Paradise Lost.C. S. Lewis - 1944 - Philosophical Review 53 (6):589-590.
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  • Zeus in the Persae.R. P. Winnington-Ingram - 1973 - Journal of Hellenic Studies 93:210-219.
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  • On the Conception of ΘEomaxoΣ in Relation With Greek Tragedy.J. C. Kamerbeek - 1948 - Mnemosyne 1 (1):271-283.
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  • Sophokles and the logic of myth: blindness and limits.Richard Buxton - 1980 - Journal of Hellenic Studies 100:22-37.
    To generalize about Aischylos is difficult; to generalize about Euripides is almost impossible; but to generalize about Sophokles is both possible and potentially rewarding. With Sophokles—or, rather, with the Sophokles of the seven fully extant tragedies—we can sense a mood, a use of language, and a style of play-making which are largely shared by all seven works. Of these characteristics it is surely the mood which contains the quintessence of Sophoklean tragedy. My aim in the first section of this paper (...)
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  • (1 other version)The Greeks and the Irrational.E. R. Dodds - 1951 - Philosophy 28 (105):176-177.
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  • Penelope hesitante.George Meautis - 1960 - Paideia 15:81-86.
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  • El concepto hegeliano de formación. Una aproximación.Ángel María Sopó - 2007 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 12:39-47.
    La idea central del texto se contiene en la pregunta: ¿Qué entiende Hegel por formación del sujeto? Para desarrollarla se adelantará una breve introducción al pensamiento de Hegel y a su Fenomenología del espíritu prosiguiéndose con una indagación sobre el concepto de formación.
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