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Sons of the Gods, Children of Earth最新文献

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1. How Conservative Is the Iliad? 1. 《伊利亚特》有多保守?
Pub Date : 2019-03-15 DOI: 10.7591/9781501737695-003
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引用次数: 0
2. Ambivalence and Identity in the Odyssey 2. 《奥德赛》中的矛盾心理和身份认同
Pub Date : 2019-03-15 DOI: 10.7591/9781501737695-004
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引用次数: 0
Frontmatter
Pub Date : 2019-03-15 DOI: 10.7591/9781501737695-fm
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引用次数: 0
Index 指数
Pub Date : 2019-03-15 DOI: 10.7591/9781501737695-011
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引用次数: 0
5. Sophokles' Philoktetes and the Teachings of the Sophists: A Counteroffensive 5. 索福克勒斯的《菲洛克忒忒斯》和诡辩家的教义:反攻
Pub Date : 2019-03-15 DOI: 10.7591/9781501737695-007
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引用次数: 0
Introduction: Marxism and the Classics 导论:马克思主义与经典
Pub Date : 2019-03-15 DOI: 10.7591/9781501737695-002
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引用次数: 0
6. Plato's Solution to the Ideological Crisis of the Greek Aristocracy 6. 柏拉图对希腊贵族意识形态危机的解答
Pub Date : 2019-03-15 DOI: 10.7591/9781501737695-008
If it is legitimate to see in Sophokles' Philoktetes an implicit appropriation and transformation of sophistic anthropology and edu­ cational theory, it must be acknowledged that such a reading places a heavy burden of meaning on the frame of ancient myth which consti­ tutes the poet's narrative raw material. That frame, as Sophokles has tailored it, is just a story of three men on a deserted island. This cannot be in any real sense a society, and even as a putative metaphorical im­ age of a society it is remarkably restricted-just two older men battling for the adherence of a third, younger man. There are no women, no children, no economy other than the elemental survival efforts of one of the men. The form of Greek tragedy is inextricably bound with the profoundly ambiguous and indirect communicative mode of mythic narrative. When we turn to the Republic, we find an explicit examination of not only the constitutive elements of a society but also the issue of the modes of communication. One cannot but be struck by the will of this text to be explicit, to escape from the shadow world of mythic, narra­ tive representations and spell out at last the "whole truth." We are ac­ cordingly tempted to read it on its own terms as somehow the final word. It is just the sort of text that the New Right has in mind when it celebrates the classics as monumental repositories of eternal truths. 1
如果认为索福克勒斯的《菲洛克忒忒斯》是对诡辩人类学和教育理论的含蓄挪用和转化是合理的,那么必须承认,这种解读给构成诗人叙事原材料的古代神话框架带来了沉重的意义负担。正如索福克勒斯量身打造的那样,这个框架只是一个关于三个人在荒岛上的故事。从任何意义上说,这都不可能是一个真正意义上的社会,即使作为一个假定的社会隐喻形象,它也明显受到限制——只有两个年长的男人在争夺第三个更年轻的男人的支持。没有女人,没有孩子,没有经济除了一个男人的基本生存努力。希腊悲剧的形式与神话叙事的深刻模糊和间接的交流模式密不可分。当我们转向《理想国》时,我们发现不仅对社会的构成要素,而且对交流方式的问题进行了明确的检查。人们不得不被这篇文章明确的意志所打动,逃离神话的阴影世界,叙事表现,最后拼出“全部真相”。因此,我们倾向于把它当作最后的结论来解读。当新右派把经典奉为永恒真理的不朽宝库时,他们想到的正是这种文本。1
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引用次数: 0
4. Aeschylus' Oresteia: Dialectical Inheritance 4. 埃斯库罗斯的《俄瑞斯忒亚》:辩证继承
Pub Date : 2019-03-15 DOI: 10.7591/9781501737695-006
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引用次数: 0
3. Historicizing Pindar: Pythian 10 3.历史化品达:皮提安10
Pub Date : 2019-03-15 DOI: 10.7591/9781501737695-005
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引用次数: 0
期刊
Sons of the Gods, Children of Earth
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