The author uses the literary and material record to explicate the manual labour described in Plautus, Casina 121-125. The original Greek (it is argued) featured a simpler task, evocative of the myth of the Danaids.
The author uses the literary and material record to explicate the manual labour described in Plautus, Casina 121-125. The original Greek (it is argued) featured a simpler task, evocative of the myth of the Danaids.
Alexander of Aphrodisias reports a series of arguments from Aristotle’s
Building on previous studies, this essay discusses the use of embryological images and analogies in Anaximander, Empedocles, Democritus, and Lucretius. It pursues their intertextual connections arguing that in ancient philosophy embryology was not only relevant for conceiving the early formation of the cosmos as has been claimed so far, but that it also shaped the conception of the primeval rise of animal life and the living processes of plants.
This essay critically examines Peter Sloterdijk’s Zorn und Zeit. Politisch-psychologischer Versuch (Rage and Time. A Psychopolitical Investigation) and his attempt to rehabilitate a culture of thymos, i.e. a culture of self-confidence and self-assertion, whose emotional agent Sloterdijk sees in rage. As an alternative to Achilles’ rage in Homer’s Iliad, Sloterdijk’s ancient reference, I will propose Ovid’s Metamorphoses as another literary origin of thymos. Against this background, I aim to defend the legitimacy of thymos, but to give it a different profile than Sloterdijk does, namely that of a creative and culturally productive energy that dismantles the tradition of warlike heroism and is pacifist at its core.
The passage from pseudo-Seneca, Hercules Oetaeus 1905-1908 describes how Hercules briefly replaced the Titan Atlas in his duties supporting the Sky. However, the poet refers to Olympus, characterizing it with an epithet that does not belong to a mountain but to the sky. In this way an equation is created between these two places, mountain and sky. What is noteworthy in the passage of pseudo-Seneca, however, is not the general use of Olympus as a synonym for the sky, but the use of a designation of the sky for Olympus that completes the image of the identification of Olympus with the sky. Such mixing of adjectives is and remains rare as evidenced by the intertextual analysis attempted in the article. Moreover, mythology also mentions that Atlas holds the heavens forever (Hesiod, Vergil). It therefore follows that verse 1907 should be translated as ‘of the starry sky’ and not ‘of starry Olympus’.
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