Suchergebnisse

The costume design for the University of Central Florida Conservatory Theatre's production of Seamus Heaney's The Burial at Thebes: A Version of Sophocles' Antigone took an ancient Greek classic by Sophocles and infused it with influences from avant-garde theatre. This thesis documents the process of designing the costumes from academic, artistic, and technical aspects. Through this process, I explored how to communicate abstract ideas about humanity into actual costumes and how multiple cultural heritages can be intertwined in a united visual which pushes the audience to think more critically about the story. The recurring themes of duality are central to the final costume design: silk chiffon chitons draped over seemingly nude tattooed bodies, representing the ever-present competing allegiances to the will of the gods or to the law of man.Working backwards through the process, this thesis discusses the avant-garde aims of the production and how they were achieved in design. The historical and cultural research, and how it directly influenced the costume design, is discussed for both Seamus Heaney and The Burial at Thebes, as well as for Sophocles and Antigone. Moving through a thorough script analysis and text-to-text comparison of Antigone and The Burial at Thebes illuminates the character and situation traits that are expressed in the design. Script-to-script comparisons reveal the heightened political language Heaney has created to make a story readily accessible to modern audiences. This gives Creon more humanity, thus magnifying the conflict, which is analyzed using conflict theory. ; 2011-05-01 ; M.F.A. ; Arts and Humanities, Department of Theatre ; Masters ; This record was generated from author submitted information.

Sergio Perez's book, Palabras de filosofos. Oralidad, escritura y memoria en la filosofia Antigua (Words of the Philosophers. Orality, Writing, & Memory in Ancient Philosophy) approaches the intellectual habits of the Greeks & Romans during the transition from an oral to a written tradition. He makes the connection between the discourses & the silences of social actors in his thesis that voice & memory constituted the true personality of the classic philosopher until the written culture took over. Contingent & determining factors of that transition are discussed; philosophy was transforming itself into an activity of analytical rigor, for which it needed writing. After that point, philosophy & poetry separated. Perez's sketch of the time shows how the philosopher was paradoxically trapped between the new analytical ambitions of the field & the silence (not writing) his own ethnical perspective forced on him. M. Pflum

This classic study offers a comparative analysis of Greek and modern conceptions of democracy. Putting the ancient Greeks in dialogue with their contemporary counterparts, it tackles some of the most pressing issues of our day, including public apathy, partisanship, consensus politics, distrust of professional politicians, and the limits of free speech.

Thrasymachus is one of the most infamous villains in Plato's dialogues; but he is not as villainous as he appears to be. Thrasymachus' attack on justice and his debunking definition of justice are guided by a complex set of concerns, including a desire to expose the fraud that he thinks rulers are perpetrating against the ruled. Thrasymachus thus shows a concern for justice even in his expression of an argument that is regarded as the classic sophistic critique of justice. Thrasymachus' attachment to justice, however, has to be considered in light of his struggle with the problem of justice, a struggle that has driven him neither to a complete rejection of justice nor to a simple or solid commitment to it. By presenting Thrasymachus' wavering positions, Plato presents an example of an apparent cynic whose concerns continue to be shaped by an unrecognized attachment to justice. In this way, Plato teaches a lesson about the power of justice in the human soul.

Instituto de Investigaciones Históricas. Facultad de Historia. Programa Institucional de Maestría en Historia ; The present study is on the incorporation from the indigenous michoacanos to the talkative system of the Spanish nobility. This investigation was born of the necessity of understanding a document elaborated in the XVI century to a descendant's of the ruling class of the old irechequaro tarasco motion, an autonomous and contemporary government to the period of more extension and concentration of the power mexica (period late posclásico or precortesiano). Starting from the compound document in 1553, referred in previous sources as don's information Antonio, it became evident that in the historical literature, etnológica and anthropological there was a thoughtless use of the nature of this document, as well as of those that were him/her contemporary and that the item of reports and relationships enter inside the studies low historiográficos. As I was deepening in the investigation of the documental types it became evident the necessity to consider the construction of the document, I don't eat an original or novel product of the writings novohispanos, but I eat inside a talkative system developed starting from the Greek classic traditions through the rhetoric, and of the Christian good government's virtues that it was developed from the century VIII in the Asturian crown of Oviedo and it reordered the crown of Castile starting from the XIII century and until the XVI century. ; El presente estudio trata sobre la incorporación de los indígenas michoacanos al sistema comunicativo de la nobleza española. Esta investigación nació de la necesidad de entender un documento elaborado en el siglo XVI a pedimento de un descendiente de la clase gobernante del antiguo irechequaro tarasco, un gobierno autónomo y contemporáneo al periodo de mayor extensión y concentración del poder mexica (periodo posclásico tardío o precortesiano). A partir del documento compuesto en 1553, referido en fuentes anteriores como la ...

Philosophers and lawyers have long argued about the relation of law to politics: "does the king make law" or "does law make the king"? This persistent debate stems from two different perspectives on the nature of law. Professors of law have long noted that laypersons tend to speak of "a law" and the "laws" while lawyers tend to speak more holistically of "the law." After discussing how rival perspectives in legal theory can be compared and evaluated, several dimensions of this contrast between the lay and the lawyerly conceptions of law: the individuation of laws, the sources of law, the ethical and imperative aspects of law, and the nature of the rule of law are analyzed. The distinction between a lawyerly and a lay perspective on law is reflected in the traditional linguistic and conceptual distinction between ius and lex. Many of the classic philosophers of law, from Plato to Hobbes, are rank laymen when it comes to their descriptions of law since the lawyerly understanding of law has only very recently achieved philosophical articulation.

La thématique de la colonisation grecque aux époques archaïque et classique relève d'un ensemble de débats historiographiques récents et met en lumière les partis pris anciens et modernes dans l'étude des mobilités individuelles et collectives des anciens Grecs. L'Antiquité se fait ainsi très actuelle. The issue of Greek colonization in Archaic and Classic periods stands from a set of recent historiographical debate and it underlines ancient and modern standpoints in the study of Greek individual and collective mobility. Antiquity becomes thus very present.

En la Antigüedad clásica la participación política era considerada de la máxima importancia y definitoria del hombre libre; ser hombre era ser ciudadano. Esto implicaba a su vez la necesidad e importancia determinante de una formación orientada en dos dimensiones: participación ciudadana responsable y preparación para gobernar competentemente. Los principales filósofos políticos de entonces han tratado profunda y muy acertadamente este asunto; tanto es así, que muchos especialistas contemporáneos afirman con pesimismo: «hoy día la única novedad son los clásicos», también porque abordaron temas de gran actualidad para hoy avant la lettre. Incluso un apretado resumen, como se ofrece en este artículo, acerca del modo que abordaron esta educación política los principales autores griegos de ese período, puede ayudar a exhumar interesantes ideas que son como un rico filón de inspiración para programas hodiernos de formación política inspirados en los clásicos. ; Political participation in the ancient Greek society was considered of the outmost importance, defining the free man: to be man was to be a citizen. This fact emphasized the need and importance of a formation oriented in two dimensions: responsible citizenship participation and preparation for government. The main Greek political philosophers dealt with these topics in depth and very rightly up to the extent that many contemporary specialists state with pessimism: «nowadays, the only novelty are the classics» also because they analyzed topics of outmost current importance. Even a short abstract – as the one in the present paper – about political education by the most important Greek authors in the classic period, may help to extract interesting ideas to inspire the modern programs of political formation based on the classical authors.

Since Syriza's rise to power in January 2015, a new landscape has rapidly emerged in Greek poli- tics. Greek political parties have had to reshape their messages on the road to these elections. The shifts in the parties' discourse in the September elections can be highlighted through an overview of the scheme we have suggested in our previous works on party and journalist discourse in the 'period of crisis', in which three sets of opposing identifications (comparable to Laclau and Mouffe's 'antago- nisms' and to the classic Lipset and Rokkan's 'cleavages') were seen as providing an encompassing scheme for the ways through which Greek opinion leaders tried to direct their audiences toward one choice or another. ; peerReviewed

International audience ; Diodore nous offre une vision positive, voire panégyrique de la Sicile au Ve siècle, qui a tendance à gommer les vicissitudes d'une histoire événementielle assez troublée. Cette vision s'appuie sur une réalité géopolitique et économique qui résulte à la fois d'un développement amorcé dans les siècles précédents et des bouleversements du premier quart du Ve siècle, à la suite de l'accession au pouvoir de tyrans hors du commun et du conflit victorieux avec Carthage. Peu soucieux d'élaborer un jugement critique des types de régime connus en Sicile et témoin de destructions et de répressions qu'il condamne lors de la guerre d'Octave sur l'île, Diodore préfère insister sur la prospérité et l'essor économique et culturel que connaît sa patrie au Ve siècle av. J.‑C. Son témoignage, même lacunaire, parfois partial, offre à l'archéologue de la Sicile des capacités de confrontation précieuses pour comprendre les réalités qu'il met au jour et saisir des modes de pensée et de faire propres à la société sicilienne du Ve siècle.

International audience ; Diodore nous offre une vision positive, voire panégyrique de la Sicile au Ve siècle, qui a tendance à gommer les vicissitudes d'une histoire événementielle assez troublée. Cette vision s'appuie sur une réalité géopolitique et économique qui résulte à la fois d'un développement amorcé dans les siècles précédents et des bouleversements du premier quart du Ve siècle, à la suite de l'accession au pouvoir de tyrans hors du commun et du conflit victorieux avec Carthage. Peu soucieux d'élaborer un jugement critique des types de régime connus en Sicile et témoin de destructions et de répressions qu'il condamne lors de la guerre d'Octave sur l'île, Diodore préfère insister sur la prospérité et l'essor économique et culturel que connaît sa patrie au Ve siècle av. J.‑C. Son témoignage, même lacunaire, parfois partial, offre à l'archéologue de la Sicile des capacités de confrontation précieuses pour comprendre les réalités qu'il met au jour et saisir des modes de pensée et de faire propres à la société sicilienne du Ve siècle.

This paper will co-examine Euripides' ancient tragedy The Bacchae and Charles Mee's modern (re)making, The Bacchae 2.1. Mee – who is constantly inspired by the Greeks and repeatedly states that "there is no such thing as an original play" – keeps the myth and characters of the classic drama virtually unchanged, leaving their words to express the differences. Although the lines of Euripides are often repeated verbatim, they are uttered in a different context and setting, with pieces of the modern world invading the ancient text, in an attempt to show the individual's pain and suffering. In both plays, the different boundaries with which people attempt to gain control of the world around them are challenged and eventually shattered. In contrast to Euripides' world, however, where harmony is – even briefly – a possibility, Mee's is vulgar and bizarre, explicitly violent and sexually obscene; shaped by the prevalent culture rather than the deities to whom the ancients believed, the modern playwright's heroes stand alone in their effort to survive and find meaning. It is the aim of this paper to show how both playwrights place the question of social and personal identity - through the contrast between private and public realms - at the heart of their works, how they repeatedly point out the dangers of state politics interfering with the freedom and beliefs of its citizens and create plays about the challenge of authority. Common themes to be examined include violence, abuse of power, denial of responsibility, self-delusion and awareness, subconscious drives and suppressed behavior, miscommunication.

Continuamos en este trabajo nuestra exploración del tema del poder en la literatura clásica, reiterando la propuesta hecha en un artículo anterior titulado El tema del poder en tragedias clásicas I. La saga de Agamenón1. Nuevamente aquí, pero ocupándonos de las tragedias dedicadas por Esquilo y Sófocles a la saga de Edipo, analizamos las difíciles relaciones entre el poderoso, en todas estas tragedias devenido en tirano, y la ciudadanía, cuyo saldo siempre es la desgracia y la destrucción, tanto de la pólis -ciudad y ciudadanos como del mismo tirano. Se observa la tragedia como "un género alentado por la democracia con especial solicitud" (Gil, 2007), pues revistió inusitada importancia política ya que impulsó "el entendimiento recíproco entre clases y ciudadanos, en el contexto de la libertad y del respeto a la ley voluntariamente aceptada", pues apela a una "sabiduría política superior" para frenar "posibles tendencias estatistas, contrarias a los derechos individuales y religiosos", como aprecia Rodríguez Adrados (1997). En fin, la tragedia se constituye en un género que somete a examen asuntos como la libertad, el arte del buen gobierno, la justicia o la igualdad de derechos, es decir, temas muy poco gratos a las regencias tiránicas.ABSTRACTWe continue in this work exploring the theme of power in classic literature, reiterating the proposal done in a previously published article titled The theme of power in classic tragedies I. The saga of Agamenón. Here once again, but dealing with the tragedies dedicated by Esquilo and Sofocles to the Edipo saga, we analyze the difficult relationship between the powerful, in all these tragedies derived onto tyranny, the citizenship, whose toll is always that of disgrace and destruction, as much to the polis -city and citizens- as to the tyrant himself. Tragedy is seen as "a genre encouraged by democracy with a special request" (Gil, 2007), since it appeals to a "higher political wisdom" to confront "posible tendencies of state, contrary to individual and religious rights", as it is appreciated by Rodríguez Adrados (1997). In closing, the tragedy constitutes a genre that submits to examination issues such as liberty, the art of good government, justice or the equality of rights, or in other words, unpleasant themes to a tyrannic regime.

Like free markets and Christianity, liberal education in the United States has more noisy claimants than true friends. Lately, it's conservatives who've been crying hosanna to the humanities and funding campus institutes that conscript classic texts into training future Platonic Guardians for business and national-security ventures. Sponsors of such ventures claim they're rescuing the liberal arts as a wellspring of republican beliefs and virtues from pollution by multiculturalist, postmodernist left-liberals. Adapted from the source document.