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From Socrates to Islamic Extremists
Philosophy, Education and the corruption of youth- from Socrates to Islamic extremists TINA (A.C.) BESLEY University of Illinois at Urbana-Champaign Introduction Since the days of the Ancient Greeks citizens, city fathers and philosophers have acknowledged the category ‘youth’ as a distinctive life stage and have vitally concerned themselves with the moral constitution of youth. They have argued over their wellbeing and their education and how best to mould as responsible citizens. Youth has been considered a ‘dangerous age’ and transition to adult and citizen; education has been identified with a range of different ways of enhancing or inflaming youth the passions of youth. Depending on ideology and philosophical viewpoint, education has been conceived as a means to incite or prevent revolution, violence and terrorism. Education may in fact be considered a form of indoctrination or political socialization especially when particular regimes set out to politicize notions of culture, religion and national identity. Moreover, teachers can be considered to have considerable impact on student attitudes and actions as the famous case of corruption against Socrates in Ancient Greece. Today both the US and Islamic countries hold teachers to account for providing appropriate moral training. And governments around the world routinely impose performance-related pay regimes based on the assumption of a relationship between teaching and learning. Regardless, teaching is a social activity and depending on many factors including the degree of relationship between teacher and student, the teacher’s charisma, intelligence, knowledge and powers of persuasion, and other influences on a young person (e.g. family, politics, religion) teaching can have either a profound or a limited effect. -
The Cosmic Myths of Homer and Hesiod
Oral Tradition, 2/1 (1987): 31-53 The Cosmic Myths of Homer and Hesiod Eric A. Havelock I HOMER’S COSMIC IMAGERY Embedded in the narratives of the Homeric poems are a few passages which open windows on the ways in which the Homeric poet envisioned the cosmos around him. They occur as brief digressions, offering powerful but by no means consistent images, intruding into the narrative and then vanishing from it, but always prompted by some suitable context. A. Iliad 5.748-52 and 768-69 The Greeks in battle being pressed hard by the Trojans, assisted by the god Ares; the goddesses Hera and Athene decide to equalize the encounter by descending from Olympus to help the Greeks. A servant assembles the components of Hera’s chariot: body, wheels, spokes, axle, felloe, tires, naves, platform, rails, pole, yoke are all itemized in sequence, comprising a formulaic account of a mechanical operation: Hera herself attaches the horses to the car. Athene on her side is provided by the poet with a corresponding “arming scene”; she fi nally mounts the chariot and the two of them proceed: 748 Hera swiftly with whip set upon the horses 749 and self-moving the gates of heaven creaked, which the seasons kept 750 to whom is committed great heaven and Olympus 751 either to swing open the thick cloud or to shut it back. 752 Straight through between them they kept the horses goaded-and-driven. 32 ERIC A. HAVELOCK 768 Hera whipped up the horses, and the pair unhesitant fl ew on 769 in midspace between earth and heaven star-studded. -
Comparative Law: Ancient Law Fall 2016 Course
Lanni, Adrian Comparative Law: Ancient Law Fall 2016 course Comparative Law: Ancient Law Fall 2016 Thurs.-Fri. 10-11:30 Hauser Hall rm. 102 Adriaan Lanni Griswold 500 Assistant: Jennifer Minnich, [email protected]; (617) 384-5428 Email: [email protected] Office hours: Fridays 12-2. There is a link to a sign-up sheet on my HLS website. Sign up for a slot by 5pm on Thursday for the following day’s office hours. General: This course examines topics in ancient law of interest to modern lawyers, including ancient approaches to crime and punishment, the regulation of sexuality (rape, adultery, prostitution, homosexuality), constitutional law, the trial jury, court procedure, international law, and commercial law. The focus will be on the legal systems of classical Athens and Rome. We will also look at other ancient legal systems where relevant to a particular topic. The broader goal will be to explore the role of law in a democratic society. Prior knowledge of ancient history or ancient languages is not required; all readings are in translation and the course is designed to be of interest to those without a background in the ancient world. The focus of the class will be on comparing various ancient and modern approaches to problems faced by all legal systems. Readings and Handouts: The required text is Carey, Trials from Classical Athens (2nd Edition), which should be available at the coop. Two additional required readings-- Aeschylus, Eumenides, and Brickhouse & Smith, The Trial and Execution of Socrates —are on reserve in the library, and can be purchased from amazon or ordered from the COOP if you would like to own them (any translation of Aeschylus will do for our purposes). -
Poetic Authority and Oral Tradition in Hesiod and Pindar
CHAPTER SIX POETIC AUTHORITY AND ORAL TRADITION IN HESIOD AND PINDAR Ruth Scodel Elsewhere, I have discussed the distinction Homer makes, especially in the Odyssey, between the songs of bards and other storytelling.1 This argument rests especially on three recent insights that appear to point in quite opposite directions. First, Andrew Ford shows in Homer: the Poetry of the Past how the Odyssey evades the reality of the transmission of poetic tradition as well as that of bardic contests. The Muses simply replace poets’ teachers; the narrative content of per- formance has no naturalistic source.2 S. Douglas Olson has shown in Blood and Iron how richly the same epic depicts the workings of everyday oral tradition, its considerable interest in how news gets around.3 Third, Louise Pratt argues convincingly that the truth-claims of early Greek poetry need to be interpreted relative to their rhetor- ical functions in context. While only fables are truly fiction, for most poetic narrative historical accuracy is not the primary concern.4 Homer, then, shows how people in reality create and spread kleos, but he seems to want to avoid facing the obvious implication that poetic performances depend on what earlier storytellers have trans- mitted. The proem to the Catalogue of Ships perfectly demonstrates this peculiarity in its distinction between the Muses, who see and hear everything, and poet and audience, who only hear the kleos and know nothing (Il. 2.484–93). So in asking why Homer does not acknowledge openly that his stories depend on tradition, I looked at what distinguishes bardic performances from other storytelling prac- tices in Homer, and concluded that the most important distinctions 1 R. -
Introduction: Oratory and Law at Athens
Introduction: Oratory and Law at Athens One of the many intriguing (and unique) aspects of Athenian law is that our information about it comes very largely from speeches composed for delivery in court. These date to the period 420-320,1 and reflect in part the high value the Greeks in all periods placed on effective speaking. Even Achilles, whose fame rested primarily on his martial superiority, was brought up to be “a speaker of words and a doer of deeds” (Iliad 9.443). Great Athenian leaders like Themistocles and Pericles were accomplished public speakers; and epic poetry, tragedy, comedy, and history all made frequent use of set speeches. The formal pleadings of the envoys to Achilles in Iliad Book Nine, the messenger speeches in tragedy reporting events like the battle of Salamis in Aeschylus’ Persians, and Pericles’ funeral oration in Thucydides’ History are but a few indications of the Greeks’ never-ending fascination with the spoken word, and with formal public speaking in particular, which reached its height in the public oratory of the fifth and fourth centuries. I. Oratory2 Originally, oratory was not a specialized subject of study but was learned by practice and example. The formal study of rhetoric as an “art” (technē) began, we are told, in the middle of the fifth century in Sicily with Corax and his pupil Tisias.3 These two are scarcely more than names to us, but another Sicilian, Gorgias of Leontini (c. 490-390), developed a dazzling new style of speech and argument. Gorgias initiated the practice, which continued into the early fourth century, of composing speeches for mythical or imaginary occasions. -
CLIL Multikey Lesson Plan LESSON PLAN
CLIL MultiKey lesson plan LESSON PLAN Subject: Art History Topic: The Athenian acropolis Students' age: 14-15 Language level: B1 Time: 2 hours Content aims: Art History (and a bit of History) on ancient Greece and the poleis. To describe an artistic element of an ancient city To understand the political role of Art and Religion in Ancient Greece Language aims: - Listening activity - Learn and use new vocabulary - Knowledge of technical art and history vocabulary Pre-requisites: - Geographical and cartographical skill - Knowledge of Greek history from the Persian wars to Pericles; - The role of the city in the world Materials: - Personal computer - handouts Procedure steps: Teacher starts explaining the geographical asset: where is Greece in Europe, where is Athens, arriving to the map that shows the metropolis in the details. Then after a short brainstorming activity about the poleis, (birth and main characters) arrives to the substantial continuity of the word polis in English. Which are the words deriving from polis? acropolis, necropolis, metropolis, metropolitan; megalopolis, cosmopolitan; Politics Policy Police T. shows map and asks: 1 CLIL MultiKey lesson plan Where are the acropolis and the necropolis of Athens? Then t. shows a video, inviting students to understanding the following items: - Which was the Athenian political role? - Which politicians are quoted? Why? When do they live? - Which are the most relevant urban changes for Athens? Finally teacher invites students to complete the handout 2 CLIL MultiKey lesson plan HANDOUT a) Sites references: Image coins: http://www.ancientresource.com/lots/greek/coins_athens.html http://blogs-images.forbes.com/stephenpope/files/2011/05/300px-1_euro_coin_Gr_serie_1.png Athena's birth: http://galeri7.uludagsozluk.com/282/zeus_454246.png b) vvideos's transcripts 1) https://www.khanacademy.org/humanities/ancient-art-civilizations/greek-art/classical/v/parthenon Transcript Voiceover: We're looking at the Parthenon. -
Canevarojhs2018thepublicch
Edinburgh Research Explorer The public charge for hubris against slaves Citation for published version: Canevaro, M 2018, 'The public charge for hubris against slaves: The honour of the victim and the honour of the hubrists', Journal of Hellenic Studies, vol. 138, pp. 100-126. https://doi.org/10.1017/S0075426918000071 Digital Object Identifier (DOI): 10.1017/S0075426918000071 Link: Link to publication record in Edinburgh Research Explorer Document Version: Peer reviewed version Published In: Journal of Hellenic Studies General rights Copyright for the publications made accessible via the Edinburgh Research Explorer is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The University of Edinburgh has made every reasonable effort to ensure that Edinburgh Research Explorer content complies with UK legislation. If you believe that the public display of this file breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 25. Sep. 2021 The public charge for hubris against slaves: the honour of the victim and the honour of the hubristês* Mirko Canevaro University of Edinburgh 1. Introduction Four sources from the fourth century BCE state that the Athenian law on the graphê hubreôs covered also acts of hubris committed towards (εἰς) slaves (Dem. 21.47-49; Aeschin. 1.17; Hyp. fr. 120; Lyc. frr. 10-11.2 = Athen. 6.266f–267a).1 There is only one passage, to my knowledge, which may be reasonably understood as referring to such a charge brought for hubris committed against (what may possibly be) a slave: Din. -
Ancient Greece Around the Museum Gallery Trail
Ancient Greece around the Museum Gallery Trail USE this trail to fi nd Ancient Greek objects around the museum when the main Greek galleries are booked by another group. This trail does NOT include Greece (16), Aegean World (20), Money (7) or the Cast Gallery (14). GO OUTSIDE THE BUILDING TO THE FORECOURT The Ashmolean was built in 1845 in the style of an Ancient Greek temple. LOOK closely at the building and fi nd these elements of Greek archtictecture. DRAW a line between the labels and the pictures below. Pediment Classical column Key pattern Capital Mythical beast Apollo Apollo fact In the Ancient Greek world, Apollo was the god of music, poetry and the arts. He was the son of Zeus, king of all the gods. RE-ENTER THE MUSEUM AND FIND OUT MORE Ancient Greece around the Museum Gallery Trail GO TO: Ground fl oor, Gallery 21: Greek and Roman Sculpture MEET Athena a famous Greek goddess. Goddess Fact This is Athena the patron goddess of Athens. She is also the goddess of wisdom and warfare. She always wears a helmet and the ‘mask of Medusa’ on her breast plate. LOOK closely at Athena’s breast plate. It shows the face of the gorgon Medusa with snakes for hair. Greek myths tell us that if you looked Medusa in the eye you would be turned to stone! DRAW Medusa’s face onto this picture of the breastplate. In this gallery HUNT for: A giant head of the God Apollo A throne with Griffi n wings on the side Griffi n Information The Greek hero Herakles fi ghting A griffi n is a mythical creature with the with a lion. -
The Parthenon Frieze: Viewed As the Panathenaic Festival Preceding the Battle of Marathon
The Parthenon Frieze: Viewed as the Panathenaic Festival Preceding the Battle of Marathon By Brian A. Sprague Senior Seminar: HST 499 Professor Bau-Hwa Hsieh Western Oregon University Thursday, June 07, 2007 Readers Professor Benedict Lowe Professor Narasingha Sil Copyright © Brian A. Sprague 2007 The Parthenon frieze has been the subject of many debates and the interpretation of it leads to a number of problems: what was the subject of the frieze? What would the frieze have meant to the Athenian audience? The Parthenon scenes have been identified in many different ways: a representation of the Panathenaic festival, a mythical or historical event, or an assertion of Athenian ideology. This paper will examine the Parthenon Frieze in relation to the metopes, pediments, and statues in order to prove the validity of the suggestion that it depicts the Panathenaic festival just preceding the battle of Marathon in 490 BC. The main problems with this topic are that there are no primary sources that document what the Frieze was supposed to mean. The scenes are not specific to any one type of procession. The argument against a Panathenaic festival is that there are soldiers and chariots represented. Possibly that biggest problem with interpreting the Frieze is that part of it is missing and it could be that the piece that is missing ties everything together. The Parthenon may have been the only ancient Greek temple with an exterior sculpture that depicts any kind of religious ritual or service. Because the theme of the frieze is unique we can not turn towards other relief sculpture to help us understand it. -
Law and Community in Ancient Athens, and the Prosecution of Sokrates
Revista 20 10/10/17 12:29 Página 249 Ivs Fvgit, 20, 2017, pp. 249-263 ISSN: 1132-8975 LAW AND COMMUNITY IN ANCIENT ATHENS, AND THE PROSECUTION OF SOKRATES Robert WALLACE Northwestern University (Estados Unidos) [email protected] R E S U M E N : Los griegos arcaicos inventaron la ley escrita para proporcionar justicia igual para la ciudadanía (dêmos), sobre todo contra aristócratas abusivos. De allí en adelante, los jurados fueron extraídos de los dêmos, los magistrados de élite tenían poderes limitados, y los casos se decidieron por mayoría de votos (una invención griega). Las leyes eran tomadas en serio, y los expertos (abogados) eran limitados. Como jurados, los ciudadanos comunes y corrientes decidieron lo que significa- ban las leyes. En contraste con el estado de derecho, los discursos de los tribunales a menu- do incluyen consideraciones extra-legales como el servicio militar de un litigante o antepasados patrióticos. En los ensayos de homicidio se excluyó dicho material, y en otros casos los litigantes a menudo se oponen a él. Algunos estudiosos sugie- ren que tales argumentos son relevantes para «el cuadro más amplio» de un caso. Otros creen que los hechos eran de importancia secundaria en los litigios. Sostengo que la mayoría de los argumentos extraños en los discursos legales pertenecen al bienestar comunitario, el objetivo último de la ley griega, mucho más importante que el bienestar de los individuos. Uno de los objetivos principales de la ley estadounidense es proteger a los individuos contra el poder abusivo del estado. Los griegos no tenían «estados pesados» sino sólo comunidades, que las leyes defendían. -
Socrates and Democratic Athens: the Story of the Trial in Its Historical and Legal Contexts
Princeton/Stanford Working Papers in Classics Socrates and democratic Athens: The story of the trial in its historical and legal contexts. Version 1.0 July 2006 Josiah Ober Princeton University Abstract: Socrates was both a loyal citizen (by his own lights) and a critic of the democratic community’s way of doing things. This led to a crisis in 339 B.C. In order to understand Socrates’ and the Athenian community’s actions (as reported by Plato and Xenophon) it is necessary to understand the historical and legal contexts, the democratic state’s commitment to the notion that citizens are resonsible for the effects of their actions, and Socrates’ reasons for preferring to live in Athens rather than in states that might (by his lights) have had substantively better legal systems. Written for the Cambridge Companion to Socrates. © Josiah Ober. [email protected] Socrates and democratic Athens: The story of the trial in its historical and legal contexts. (for Cambridge Companion to Socrates) Josiah Ober, Princeton University Draft of August 2004 In 399 B.C. the Athenian citizen Socrates, son of Sophroniscus of the deme (township) Alopece, was tried by an Athenian court on the charge of impiety (asebeia). He was found guilty by a narrow majority of the empanelled judges and executed in the public prison a few days later. The trial and execution constitute the best documented events in Socrates’ life and a defining moment in the relationship between Greek philosophy and Athenian democracy. Ever since, philosophers and historians have sought to -
Ancient Greek Divination by Sarah Iles Johnston Blackwell Ancient Religions
Ancient Greek Divination by Sarah Iles Johnston Blackwell Ancient Religions. Malden, MA/Oxford: Wiley-Blackwell, 2008. Pp. xiv + 193. ISBN 978--1--4051--1573--5.Paper $27.95 Reviewed by Joshua J. Reynolds Center for Hellenic Studies, Washington, DC [email protected] This book provides an overview of Greek divination as a religious phenomenon. In particular, the author seeks to describe and explain both the details of Greek divinatory practices and how the ancients conceptualized those practices. As the title suggests, the discussion is restricted to divination as practiced in the Greek world, although the author does make abundant use of evidence from a much wider vari- ety of sources and time periods, including Roman and Christian writ- ers. The straightforward writing, logical organization, and absence of footnotes make the book accessible to a general audience; while the erudition, critical approach to prior scholarship, and thorough bibli- ography accommodate both classicists in general and specialists. The book contains five chapters: an introduction, two chapters devoted to institutional oracles, and two chapters covering indepen- dent diviners (including magicians). In chapter 1, the author sets out to justify her study in terms of the pervasiveness of divination, not only in ancient times but in modern cultural contexts as well. She points to the desire for divina- tory knowledge as a ‘basic human need’ [4]. The difference, however, between moderns and ancients is the degree of theoretical reflection among the latter. The ancients, Johnston argues, were theoretically inclined towards divination because the practice allowed mortals the possibility of conversing with the gods, as opposed to other religious practices, such as prayer or sacrifice, which did not return immediate answers.