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The language of early Greek epic, exemplified primarily by Homer, contains numerous descriptions of inner states and uses a specific vocabulary to do so. Scholars understand these descriptions in a general way; but the precision of the expressions remains a mystery. In this work, one of the most important of these words, thumos, is examined in each of its contexts. This synchronic formulaic analysis is carried out according to the contexts of thumos: the cognitive/intellectual, the emotional, and the physical. Two additional contexts, deliberation and motivation, are discussed separately. Within the discussion of each context, the functional synonyms of thumos, particulary phren/phrenes, and other frequent associates of thumos, are examined. Thumos has associations with words relating to winds and storms, a fact which helps clarify its significance in all contexts. Because this work is a discussion of thumos in all contexts, and also contains an appendix of the relevant passages, it should be useful to scholars engaged in research on Homeric vocabulary.
In dramatic representations and narrative reports of inner deliberation the Odyssey displays the workings of the human mind and its hero's practical intelligence, epitomized by anticipating consequences and controlling his actions accordingly. Once his hope of returning home as husband, father and king is renewed on Calypso's isle, Odysseus shows a consistent will to focus on this purpose and subordinate other impulses to it. His fabled cleverness is now fully engaged in a gradually emerging plan, as he thinks back from that final goal through a network of means to achieve it. He relies on "signs"--inferences in the form "if this, then that" as defined by the Stoic Chrysippus--and the nature of his intelligence is thematically underscored through contrast with others' recklessness, that is, failure to heed signs or reckon consequences. In Homeric deliberation, the mind is torn between competing options or intentions, not between "reason" and "desire." The lack of distinct opposing faculties and hierarchical organization in the Homeric mind, far from archaic simplicity, prefigures the psychology of Chrysippus, who cites deliberation scenes from the Odyssey against Plato's hierarchical tri-partite model. From the Stoics, there follows a psychological tradition leading through Hobbes and Leibniz, to Peirce and Dewey. These thinkers are drawn upon to show the significance of the conception of "thinking" first articulated in the Odyssey. Homer's work inaugurates an approach that has provoked philosophical conflict persisting into the present, and opposition to pragmatism and Pragmatism can be discerned in prominent critiques of Homer and his hero which are analyzed and countered in this study.
Positively re-assesses the relationship between body and soul in Plato's later dialogues, focusing on the harmony between them.
A revised Greek Text (the first in a century) and English translation (the first in any modern language) of the Art of Political Speech by a writer known as the Anonymous Seguerianus (ca. A.D. 200) and the Art of Rhetoric of Apsines of Gadara (ca. A.D. 230), with introduction, notes, and indices. These works provide evidence of how rhetoric was taught in Greek in the early centuries of the Roman Empire and show the continued development of an Aristotelian tradition before acceptance of the reorganization of the subject by Hermogenes. They complement each other in that the Anonymous was especially interested in debates about rhetorical theory, while Apsines' primary interest was in analysis of speeches of Demosthenes and other orators and in teaching declamation.
Sullivan discusses each term separately, gathering them from Euripides' seventeen extant tragedies and from fragments of other plays. She begins with a broad look at how both earlier and contemporary poets used the various terms, moving on to a detailed discussion of Euripides' own usage, from his most often used phr_n to his new use of psych_. Euripides' Use of Psychological Terminology will be of interest to scholars of classics, in particular those studying the fifth-century, as well as to those interested in psychology and its presentation in ancient literature.
The sixth book of the Iliad includes some of the most memorable and best-loved episodes in the whole poem: it holds meaning and interest for many different people, not just students of ancient Greek. Book 6 describes how Glaukos and Diomedes, though fighting on opposite sides, recognise an ancient bond of hospitality and exchange gifts on the battlefield. It then follows Hector as he enters the city of Troy and meets the most important people in his life: his mother, Helen and Paris, and finally his wife and baby son. It is above all through the loving and fraught encounter between Hector and Andromache that Homer exposes the horror of war. This edition is suitable for undergraduates at all levels, and students in the upper forms of schools. The Introduction requires no knowledge of Greek and is intended for all readers interested in Homer.
Anger is found everywhere in the ancient world, starting with the very first word of the Iliad and continuing through all literary genres and every aspect of public and private life. Yet it is only recently, as a variety of disciplines start to devote attention to the history and nature of the emotions, that Classicists, ancient historians and ancient philosophers have begun to study anger in antiquity with the seriousness and attention it deserves. This volume brings together a number of significant studies by authors from different disciplines and countries, on literary, philosophical, medical and political aspects of ancient anger from Homer until the Roman Imperial Period. It studies some of the most important ancient sources and provides a paradigmatic selection of approaches to them, and should stimulate further research on this important subject in a number of fields.
The renowned Basler Homer-Kommentar of the Iliad, edited by Anton Bierl and Joachim Latacz and originally published in German, presents the latest developments in Homeric scholarship. Through the English translation of this ground-breaking reference work, edited by S. Douglas Olson, its valuable findings are now made accessible to students and scholars worldwide.
Anger is central to the Homeric epic, but few scholarly interventions have probed HomerOs language beyond the study of the IliadOs first word: menis. Yet Homer uses over a dozen words for anger. Fighting Words and Feuding Words engages the powerful tools of Homeric poetic analysis and the anthropological study of emotion in an analysis of two anger terms highlighted in the Iliad by the Achaean prophet Calchas. Walsh argues that kotos and kholos locate two focal points for the study of aggression in Homeric poetry, the first presenting HomerOs terms for feud and the second providing the native terms that designates the martial violence highlighted by the Homeric tradition. After focusing on these two terms as used in the Iliad and the Odyssey, Walsh concludes by addressing some post-Homeric and comparative implications of Homeric anger.