The field of comparative literature has yet to consider in depth the connections between early modern Spain and Bohemia. This article discusses one of the most interesting aspects of this broader comparative theme: parallel motifs and themes in the works of J. A. Comenius and of Baltasar Gracián. The specialist literature has tackled this subject, but many of the questions regarding similarities between the two authors remained unanswered. The focus in this contribution is in particular on the similarities and differences (...) between Comenius’ Labyrinth of the World and Paradise of the Heart and Gracián’s El Criticon. The style and structure of both works are described, and some of the typical problems of the Baroque mind - such as the critique of Humanism, the search for a practical philosophy and the tension between visions of the world as harmony and as chaos - are considered. These themes are, of course, more or less common to other writers of the period, and it is therefore suggested that sources which might have been used by both Comenius and Gracián are studied. An eff ort is made to trace the common textual infl uence of the Greek satirist Lucian of Samosata on both authors; this, however, remains a hypothesis, which might serve to provoke a more thorough investigation of the infl uence of Lucian on Renaissance and Baroque writers, and of his contribution to the origin of the modern novel. (shrink)

For a number of years, in the not too distant past, there was a lively debate between Plato's defenders and critics over the question of whether his Republic contained slaves. However, since the appearance of an article by Gregory Vlastos1 some twenty years ago, it seems to have been generally felt that the issue has been resolved, and the controversy has died down. Vlastos argued that the evidence admits of no doubt - Plato included slaves in his ideal state. In (...) this paper, I wish to have the case reopened, and to revive interest in what I believe should continue to be a matter of debate. In opposition to what has become the standard view, I am inclined to think, on balance, that his Republic could not contain slaves. Vlastos begins by reminding us that, on those occasions when Plato wants to propose a radical change from existing institutions, he argues for such a change. If he had intended to abolish slavery from his ideal society, this would have been a radical change, and we should have expected him to indicate clearly such an intention, and to justify it. Since no justification is forthcoming, we may presume that no change is envisaged. This line of argument I shall call the presumptive argument. One version of it is mentioned by R. B. Levinson,2 namely that the rough and dirty work, carried on behind the scene by slaves, will take place as usual, and the continuance of slavery is assumed without question. (shrink)