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Reproduced pages of the original 17th-century Yiddish, including the woodcuts, face the first English translation of the 34 fables that comprise Wallich's Sefer Mesholim. A valuable resource for students of the Yiddish language and of European Jewish culture of the early modern period. The fables come mostly from Aesop and medieval Hebrew and German sources. Well annotated. No index. Annotation copyright by Book News, Inc., Portland, OR
The Aesop's Fable Paradigm is a collection of essays that explore the cutting-edge intersection of Folklore and Science. From moralizing fables to fantastic folktales, humans have been telling stories about animals—animals who can talk, feel, think, and make moral judgments just as we do—for a very long time. In contrast, scientific studies of the mental lives of animals have professed to be investigating the nature of animal minds slowly, cautiously, objectively, with no room for fanciful tales, fables, or myths. But recently, these folkloric and scientific traditions have merged in an unexpected and shocking way: scientists have attempted to prove that at least some animal fables are actually true. These interdisciplinary chapters examine how science has targeted the well-known Aesop's fable "The Crow and the Pitcher" as their starting point. They explore the ever-growing set of experimental studies which purport to prove that crows possess an understanding of higher-order concepts like weight, mass, and even Archimedes' insight about the physics of water displacement. The Aesop's Fable Paradigm explores how these scientific studies are doomed to accomplish little more than to mirror anthropomorphic representations of animals in human folklore and reveal that the problem of folkloric projection extends far beyond the "Aesop's Fable Paradigm" into every nook and cranny of research on animal cognition.
How new biomedical technologies—from prenatal testing to gene-editing techniques—require us to imagine who counts as human and what it means to belong. From next-generation prenatal tests, to virtual children, to the genome-editing tool CRISPR-Cas9, new biotechnologies grant us unprecedented power to predict and shape future people. That power implies a question about belonging: which people, which variations, will we welcome? How will we square new biotech advances with the real but fragile gains for people with disabilities—especially when their voices are all but absent from the conversation? This book explores that conversation, the troubled territory where biotechnology and disability meet. In it, George Estreich—an award-winning poet and memoirist, and the father of a young woman with Down syndrome—delves into popular representations of cutting-edge biotech: websites advertising next-generation prenatal tests, feature articles on “three-parent IVF,” a scientist's memoir of constructing a semisynthetic cell, and more. As Estreich shows, each new application of biotechnology is accompanied by a persuasive story, one that minimizes downsides and promises enormous benefits. In this story, people with disabilities are both invisible and essential: a key promise of new technologies is that disability will be repaired or prevented. In chapters that blend personal narrative and scholarship, Estreich restores disability to our narratives of technology. He also considers broader themes: the place of people with disabilities in a world built for the able; the echoes of eugenic history in the genomic present; and the equation of intellect and human value. Examining the stories we tell ourselves, the fables already creating our futures, Estreich argues that, given biotech that can select and shape who we are, we need to imagine, as broadly as possible, what it means to belong.
Spanning from Sumer to the present day few literary genres show greater continuity throughout their history than the fable. Historical evidence reaching as far back as Antiquity, supports the study of more than 500 works considered to be fables. This translation of the original Spanish, standard work on the fable, traces the history of the Graeco-Latin fable, investigates its origins, reconstructs lost collections from the Hellenistic Age, and establishes relationships between the fablist of the Imperial Age and the study of Medieval, Greek and Latin fables. Supplements at the end of each chapter have been added, giving information on a new bibliography and some new data, together with references to subsequent studies.
A collection of animal fables told by the Greek slave Aesop.
Between 1651 and 1740 hundreds of fables, fable collections, and biographies of the ancient Greek slave Aesop were published in England. In The English Fable, Jayne Elizabeth Lewis describes the national obsession with Aesop's fables during this period as both a figural response to sociopolitical crises, and an antidote to emerging anxieties about authorship. Lewis traces the role that fable collections, Augustan fable theory, and debates about the figure of Aesop played in the formation of a modern, literate, and self-consciously English culture, and shows how three Augustan writers - John Dryden, Anne Finch, and John Gay - experimented with the seemingly marginal symbolic form of fable to gain access to new centres of English culture. Often interpreted as a discourse of the dispossessed, the fable in fact offered Augustan writers access to a unique form of cultural authority.
A history of fable in written and illustrative media from classical times to 1800 and beyond.
It appears that fable was not recognised as a distinct literary genre in antiquity although it did exist in a recognisable form.
Rev. ed. of: The Princeton encyclopedia of poetry and poetics / Alex Preminger and T.V.F. Brogan, co-editors; Frank J. Warnke, O.B. Hardison, Jr., and Earl Miner, associate editors. 1993.