Suchergebnisse

El análisis de algunos pasajes de "Los Acarnienses" de Aristófanes y de "El Persa" de Plauto descubre los rasgos típicos de la imagen convencional que tenían los antiguos griegos y latinos de los persas, como gentes opulentas, ceremoniosas y exóticas. En otros casos, sin embargo, se impone una visión más compleja: un mejor conocimiento de las costumbres y de la historia de un pueblo enemigo tradicional de occidente. Así sucede en "Los Persas" de Esquilo y en la "Historia" de Herodoto, donde la imagen de los persas responde a una consideración más objetiva desde un triple punto de vista: social, político y religioso. ; The examination of some passages in Aristophanes's "Archanians" and Plautus' "The Persians" unveils typical imagery regarding the persian people by ancient greeks and latins, who qualified the former as opulent, ceremonial and exotic. Still, a more complex view is at times afforded in the form of better knowledge of customs and history lived by those rival peoples of western culture. It so happens in Aeschylus's "Persians" and Heterodotus's "History" where the image of the persians corresponds to a more objective consideration from a three-fold viewpoint: social, political and religious. ; peerReviewed

Este capítulo demuestra cómo la retórica estaba unida a la política desde sus orígenes, en el siglo quinto a.C. en Grecia. ; This chapter demonstrates how Rhetoric is linked to Politics from its early origins, in the fifth century B.C. in Greece; but Rhetoric (and language itself, actually) can be considered a political act either from Ancient Greece to the present time. Every speech act has no sense if not presented with its live context, and this context is always social (an so political in the sense of public , communicated to the polis), persuasive, and rhetorical.In these pages the reader will find an extraordinary well-documented analysis of the origins of Oratory and Rhetoric as a political need of the polis, and how language is still socio-political, according to many modern linguistic theories to which López Eire agrees.

Este capítulo demuestra cómo la retórica estaba unida a la política desde sus orígenes, en el siglo quinto a.C. en Grecia. ; This chapter demonstrates how Rhetoric is linked to Politics from its early origins, in the fifth century B.C. in Greece; but Rhetoric (and language itself, actually) can be considered a political act either from Ancient Greece to the present time. Every speech act has no sense if not presented with its live context, and this context is always social (an so political in the sense of public , communicated to the polis), persuasive, and rhetorical.In these pages the reader will find an extraordinary well-documented analysis of the origins of Oratory and Rhetoric as a political need of the polis, and how language is still socio-political, according to many modern linguistic theories to which López Eire agrees.

Este capítulo demuestra cómo la retórica estaba unida a la política desde sus orígenes, en el siglo quinto a.C. en Grecia. ; This chapter demonstrates how Rhetoric is linked to Politics from its early origins, in the fifth century B.C. in Greece; but Rhetoric (and language itself, actually) can be considered a political act either from Ancient Greece to the present time. Every speech act has no sense if not presented with its live context, and this context is always social (an so political in the sense of public , communicated to the polis), persuasive, and rhetorical.In these pages the reader will find an extraordinary well-documented analysis of the origins of Oratory and Rhetoric as a political need of the polis, and how language is still socio-political, according to many modern linguistic theories to which López Eire agrees.

Este capítulo trata de las relaciones entre Lenguaje y Política en la Comedia de Aristófanes. El análisis del lenguaje de los políticos y el modo en que los demás se refieren a ellos en estas comedias refleja cómo Aristófanes muestra un êthos común a todos ellos: los políticos son demagógicos, la chusma El objetivo de Aristófanes no sólo es ridiculizar la lengua usada por los políticos con estilos de retórica diferentes, sino también pretende ridiculizar la Política y a los políticos. Este capítulo muestra con verdadera habilidad como Aristófanes construye una lengua cómica para darnos a conocer su punto de vista sobre la política y los políticos. ; This chapter discusses the relationship between Language and Politics in Aristophanes' Comedy. The analysis of politicians language and the way the others refer to them in these comedies let us know how Aristophanes shows a common êthos to all of them: politicians are demagogic, rabble, faggot The aim of Aristophanes is not only to ridicule the language used by politicians with different rhetoric styles, every one of them caricatured with a comic êthos, but also to ridicule Politics and politicians themselves. This chapter shows with real skill how Aristophanes builds a comical language to let us know his viewpoint of Politics and politicians.

Este capítulo trata de las relaciones entre Lenguaje y Política en la Comedia de Aristófanes. El análisis del lenguaje de los políticos y el modo en que los demás se refieren a ellos en estas comedias refleja cómo Aristófanes muestra un êthos común a todos ellos: los políticos son demagógicos, la chusma El objetivo de Aristófanes no sólo es ridiculizar la lengua usada por los políticos con estilos de retórica diferentes, sino también pretende ridiculizar la Política y a los políticos. Este capítulo muestra con verdadera habilidad como Aristófanes construye una lengua cómica para darnos a conocer su punto de vista sobre la política y los políticos. ; This chapter discusses the relationship between Language and Politics in Aristophanes' Comedy. The analysis of politicians language and the way the others refer to them in these comedies let us know how Aristophanes shows a common êthos to all of them: politicians are demagogic, rabble, faggot The aim of Aristophanes is not only to ridicule the language used by politicians with different rhetoric styles, every one of them caricatured with a comic êthos, but also to ridicule Politics and politicians themselves. This chapter shows with real skill how Aristophanes builds a comical language to let us know his viewpoint of Politics and politicians.

[ES]Este capítulo trata de las relaciones entre Lenguaje y Política en la Comedia de Aristófanes. El análisis del lenguaje de los políticos y el modo en que los demás se refieren a ellos en estas comedias refleja cómo Aristófanes muestra un êthos común a todos ellos: los políticos son demagógicos, la chusma El objetivo de Aristófanes no sólo es ridiculizar la lengua usada por los políticos con estilos de retórica diferentes, sino también pretende ridiculizar la Política y a los políticos. Este capítulo muestra con verdadera habilidad como Aristófanes construye una lengua cómica para darnos a conocer su punto de vista sobre la política y los políticos. ; [EN]This chapter discusses the relationship between Language and Politics in Aristophanes' Comedy. The analysis of politicians language and the way the others refer to them in these comedies let us know how Aristophanes shows a common êthos to all of them: politicians are demagogic, rabble, faggot The aim of Aristophanes is not only to ridicule the language used by politicians with different rhetoric styles, every one of them caricatured with a comic êthos, but also to ridicule Politics and politicians themselves. This chapter shows with real skill how Aristophanes builds a comical language to let us know his viewpoint of Politics and politicians.

En este artículo se muestran los orígenes de la antigua retórica griega y su temprano desarrollo. la retórica greiga está relacionada con la oralidad, la política y las leyes, y también con la filosofía. ; This paper shows the origins of Ancient Greek Rhetoric and its early development. Greek Rhetoric is deeply related to orality, Politics and Law, but is also an important matter for Philosophy, mainly because of the relations between language, thought and truth, from Parmenides to Aristotle.

En este artículo se muestran los orígenes de la antigua retórica griega y su temprano desarrollo. la retórica greiga está relacionada con la oralidad, la política y las leyes, y también con la filosofía. ; This paper shows the origins of Ancient Greek Rhetoric and its early development. Greek Rhetoric is deeply related to orality, Politics and Law, but is also an important matter for Philosophy, mainly because of the relations between language, thought and truth, from Parmenides to Aristotle.

En este artículo se muestran los orígenes de la antigua retórica griega y su temprano desarrollo. la retórica greiga está relacionada con la oralidad, la política y las leyes, y también con la filosofía. ; This paper shows the origins of Ancient Greek Rhetoric and its early development. Greek Rhetoric is deeply related to orality, Politics and Law, but is also an important matter for Philosophy, mainly because of the relations between language, thought and truth, from Parmenides to Aristotle.

Artículo sobre la relación entre mito y lenguaje en la literatura griega. ; The aim of these pages is to show how myth is language and, consequently, how myth's characteristics match up with that of language itself: myth, like language, is operative, dynamic, pragmatical, symbolical and metaphorical, more psychological than logical and, above all, political and social. But this little piece of language called myth is also, by its intention, comparable to Rhetoric, because is persuasive, and to Poetics, because is far from a concrete and immediate context and it is metaphorical and "poietic", that is, creative.

Artículo sobre la relación entre mito y lenguaje en la literatura griega. ; The aim of these pages is to show how myth is language and, consequently, how myth's characteristics match up with that of language itself: myth, like language, is operative, dynamic, pragmatical, symbolical and metaphorical, more psychological than logical and, above all, political and social. But this little piece of language called myth is also, by its intention, comparable to Rhetoric, because is persuasive, and to Poetics, because is far from a concrete and immediate context and it is metaphorical and "poietic", that is, creative.

Artículo sobre la relación entre mito y lenguaje en la literatura griega. ; The aim of these pages is to show how myth is language and, consequently, how myth's characteristics match up with that of language itself: myth, like language, is operative, dynamic, pragmatical, symbolical and metaphorical, more psychological than logical and, above all, political and social. But this little piece of language called myth is also, by its intention, comparable to Rhetoric, because is persuasive, and to Poetics, because is far from a concrete and immediate context and it is metaphorical and "poietic", that is, creative.

A reflection on the Myth of Typhon throughout its various appearances in Greek literature, from the Illiad and Hesiod up to Nonnus provides an opportunity to see to what extent the connection is maintained with its original meaning, attested by parallels existing in literature of ancient Near East: that of a fundamental cosmogonic act, according to some, in the form of a battle between the god, creator of a definite world order, against the monster representing chaos. In Pindar (Pythian I) the memory of the victory of Zeus over the monster Typhon (during the eruption of the Sicilian volcano) is used to exalt —more than his success in the games— Hieron's work as the founder of the new order, the City of Aetna, in a moment of splendour because of his political and strategycal hegemony. ; Una revisión del mito de Tifón en sus diversas apariciones en la literatura griega, desde la Ilíada y Hesíodo hasta Nonno, permite ver hasta qué punto mantiene en ellas la conexión con su sentido originario, avalado por los paralelismos existentes en las literaturas del antiguo Oriente Próximo: el de un acto cosmogónico fundamental, a juicio de algunos, en forma de combate entre el dios instaurador del orden definitivo del mundo contra el monstruo que representa el caos. En Píndaro (Pítica I) el recuerdo de la victoria de Zeus sobre el monstruo Tifón (durante la erupción del volcán siciliano) sirve para exaltar, más que su éxito en los juegos, la labor de Hierón como fundador de un nuevo orden, la ciudad de Etna, en un momento de esplendor por su hegemonía política y estratégica.