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This Companion provides scholarly yet accessible new interpretations of Greek history of the Classical period, from the aftermath of the Persian Wars in 478 B.C. to the death of Alexander the Great in 323 B.C. Topics covered range from the political and institutional structures of Greek society, to literature, art, economics, society, warfare, geography and the environment Discusses the problems of interpreting the various sources for the period Guides the reader towards a broadly-based understanding of the history of the Classical Age
Revenge was an all important part of the ancient Athenian mentality, intruding on all forms of life - even where we might not expect to find it today. Revenge was of prime importance as a means of survival for the people of early Greece and remained in force as a ‘cultural emotion’ during the rise of the poleis, even when the socio-political situation allowed people to live together more peaceably. A key reason for this was the concept of revenge as ‘justice’, which survived strongly in Athens even after the rise of the law-courts. Only the radical thoughts of Plato suggested that revenge was immoral and did not constitute justice. Nevertheless, this does not mean that all forms of revenge were seen as equally acceptable in Athens. Through a close examination of the texts, a more complex picture of how the Athenian people viewed revenge emerges.
This collection explores a range of literary and historical texts from ancient Greece and Rome, medieval Iceland and medieval and early modern England to provide an understanding of wider historical continuities and discontinuities in representations of gender and revenge.
What connects political violence in Classical Athens and state terrorism in the Roman republic to the Easter Sunday attacks in Sri Lanka and the modern destruction of monuments? Using 9/11 as a lens through which to examine past instances of terrorism, this book presents a wide global view of the use of terror and its impact throughout history. Contributors are: Jaime A. González-Ocaña, Aaron L. Beek, Francesco Mori, Gaius Stern, Timothy Smith, João Nisa, Ölbei Tamás, James Crossland, Paul J. Cook, Chris Millington, Vineeth Mathoor, Dmitry Shlapentokh, Kalinga Tudor Silva, Cserkits Michael, Katty Cristina Lima Sá, Tatiana Konrad, Daniel Leach, Paul J. Cook, Mark Briskey, Silke Zoller, Elizabeth L. Miller, and William V. Hudon.
Revenge was an all important part of the ancient Athenian mentality, intruding on all forms of life - even where we might not expect to find it today. Revenge was of prime importance as a means of survival for the people of early Greece and remained in force during the rise of the 'poleis'. The revenge of epic heroes such as Odysseus and Menalaus influences later thinking about revenge and suggests that avengers prosper. Nevertheless, this does not mean that all forms of revenge were seen as equally acceptable in Athens. Differences in response are expected depending on the crime and the criminal. Through a close examination of the texts, Fiona McHardy here reveals a more complex picture of how the Athenian people viewed revenge.
It is generally assumed that whatever else has changed about the human condition since the dawn of civilization, basic human emotions - love, fear, anger, envy, shame - have remained constant. David Konstan, however, argues that the emotions of the ancient Greeks were in some significant respects different from our own, and that recognizing these differences is important to understanding ancient Greek literature and culture. With The Emotions of the Ancient Greeks, Konstan reexamines the traditional assumption that the Greek terms designating the emotions correspond more or less to those of today. Beneath the similarities, there are striking discrepancies. References to Greek 'anger' or 'love' or 'envy,' for example, commonly neglect the fact that the Greeks themselves did not use these terms, but rather words in their own language, such as orgê and philia and phthonos, which do not translate neatly into our modern emotional vocabulary. Konstan argues that classical representations and analyses of the emotions correspond to a world of intense competition for status, and focused on the attitudes, motives, and actions of others rather than on chance or natural events as the elicitors of emotion. Konstan makes use of Greek emotional concepts to interpret various works of classical literature, including epic, drama, history, and oratory. Moreover, he illustrates how the Greeks' conception of emotions has something to tell us about our own views, whether about the nature of particular emotions or of the category of emotion itself.
Ghosts haunt the stages of world theatre, appearing in classical Greek drama through to the plays of 21st-century dramatists. Tracing the phenomenon across time and in different cultures, the chapters collected here examine their representation, dramatic function, and what they may tell us about the belief systems of their original audiences and the conditions of theatrical production. As illusions of illusions, they foreground many dramatic themes common to a wide variety of periods and cultures. Arranged chronologically, this collection examines how ghosts represent political change in Athenian culture in three plays by Aeschylus; their function in traditional Japanese drama; the staging of the supernatural in the dramatic liturgy of the early Middle Ages; ghosts within the dramatic works of Middleton, George Peele, and Christopher Marlowe, and the technologies employed in the 18th and 19th centuries to represent the supernatural on stage. Coverage of the dramatic representation of ghosts in the 20th and 21st centuries includes studies of Noël Coward's Blithe Spirit, August Wilson's Pittsburgh Cycle, plays by Sam Shepard, David Mamet, and Sarah Ruhl, Paddy Chayefsky's The Tenth Man, Suzan-Lori Parks' Topdog/Underdog, and the spectral imprint of Shakespeare's ghosts in the Irish drama of Marina Carr, Martin McDonagh, William Butler Yeats, and Samuel Beckett. The volume closes by examining three contemporary American indigenous plays by Anishinaabe author, Alanis King.
This book explores how women in antiquity influenced cultural spheres normailly thought of as male.
Anger was the engine of justice in the ancient Greek world. It drove quests for vengeance which resulted in a variety of consequences, often harmful not only for the relevant actors but also for the wider communities in which they lived. From as early as the seventh century BCE, Greek communities had developed more or less formal means of imposing restrictions on this behaviour in the form of courts. However, this did not necessarily mean a less angry or vengeful society so much as one where anger and revenge were subject to public sanction and sometimes put to public use. By the fifth and fourth centuries, the Athenian polis had developed a considerably more sophisticated system for the administration of justice, encompassing a variety of laws, courts, and procedures. In essence, the justice it meted out was built on the same emotional foundations as that seen in Homer. Jurors gave licence to or restrained the anger of plaintiffs in private cases, and they punished according to the anger they themselves felt in public ones. The growing state in ancient Greek poleis did not bring about a transition away from angry private revenge to emotionless public punishment. Rather, anger came increasingly to move into the public sphere, the emotional driver of an early state that defended its community, and even itself, through its vengeful acts of punishment.
By using both modern and ancient sources, this volume explores the relationship between official religion and popular belief in Greece, as illustrated by the relations between competing ideologies, or the relationship between ideology and mentality. It shows that the communicative aspect of the religious festival is central, and allows the reader to get to know other sides of Greece than the picture that today dominates the news resulting from the economic crisis with which the county has struggled for several years.