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Galen, Rome and the Second SophisticElliott, Christopher Jon, elliottchrisj@gmail.com January 2006 (has links)
Galen of Pergamum is principally famous for his works on anatomy, medicine and moral philosophy. He is also noted for his acerbic temperament, his affirmations of his own brilliance and his denigration of the education, morals and lifestyle of his medical opponents and of anyone who viewed differently the things that he held dear. On his arrival in Rome he used a variety of techniques reminiscent of those used by the sophists in order to establish his place amongst the social and intellectual elite both as a physician and as a philosopher. At this and later points in his career his rhetoric emphasised the quality of his Greek education which included a thorough grounding in mathematics. He also appealed to his philosophic lifestyle and to his social connections in Rome in order to differentiate himself from the general run of doctors and to promote his own agenda. In this dissertation I examine his writings with the object of testing the validity of Galens claims in these areas and, in the process, to come to a deeper understanding the social and intellectual environments that formed him and with which he interacted. Special attention is given to his literary and rhetorical education and his knowledge of the exact sciences. One consequence of studying his training in rhetoric was the reconstruction of a rhetorical template which, though of a kind possibly mentioned in passing by Quintilian, is not to be found in any of the extant manuals on rhetoric. In the matter of the exact sciences particular consideration is given to his knowledge of geometry and the construction of sundials, as his views on these subjects form the foundation to his approach to philosophical and medical knowledge. Thus a substantial section is devoted to the manner in which Galen could have gained his certainty in these matters.
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Galen's rhetoric also makes much of his family's social status and his personal
relationship to the royal court. These matters are examined in relationship to our
present knowledge of Greek society and the familia Caesaris at the time. A
consequence of this latter enquiry was some insights into the work habits of
Marcus Aurelius.
¶
Galen not only wished to be known as Rome's leading physician and anatomist
but also as one who practised the philosophic lifestyle. The background to
Galen's decision in this last matter is assessed together with an examination of
passages that while suggesting that much of his language and sentiment was a
reflection of Platonic values also show that his commitment to a life of asceticism
was real.
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What also emerges in this study is that there was considerable tension between
the world in which he wished to live and the world as it was. This shows
especially in his aggressive rejection of the salutatio and other Roman social
conventions, his frustration at the early reception of his medical theories and
teaching, and his desire to sustain the educated koine Greek of his homeland
against the social pressures which were attempting to restrict educated Greek to
the dialect and vocabulary of ancient Attica.
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Studies in Atticistic lexica of the second and third centuries ADStrobel, Claudia January 2011 (has links)
This thesis provides individual studies in and a comparison of the Atticistic lexica of the second and third centuries AD. Modern European classicists have looked at the lexicogra-phers separately, but never as a group or in direct comparison. German philologists of the 19th and early 20th centuries looked at them in depth, but did not draw conclusions for their social context, other than the supposed rivalry between Phrynichus and Pollux, while modern classicists of the late 20th century referred to them mainly as source to strengthen their theories for the broader social context of the Second Sophistic. Most extant Atticistic lexica stem from the second and third centuries AD, and it seems natural to concentrate on this period of time in this context. The first chapter of this thesis summarises the linguistic developments leading up to this period of time to provide a bet-ter understanding of Atticism. Atticism cannot be understood fully without special consid-eration of the Atticistic lexicographical movement and vice versa. Chapter II discusses Ae-lius Dionysius and Pausanias, the so-called “forefathers of Atticistic lexicography”, and establishes their neutral approach to the promotion of Atticism. Philemon and the Antiatti-cist are briefly introduced in Chapters III and IV, [but not discussed in length due to exist-ing literature and fragmentary character of the former and the unusual approach of the sub-ject matter and the weak manuscript tradition of the latter.] Chapters V, VI and VII form the core of this analysis with the discussion of Phrynichus’ feisty promotion of Atticism, Moeris’ close links to Phrynichus and his unusual tripartite criteria (Ἀττικόν, Ἑλλήνικον, κοινόν), and Pollux’ Onomasticon which provides us with a unique insight to the lexicog-rapher’s methods, intentions and readership. Chapter VIII reveals that there was harsh crit-icism of those who “over-Atticised,” and discusses who of these lexicographers might have fallen under this criticism. Just as there was no standardised approach to the imitation of Attic Greek, there was no standardised lexicographical approach to providing guidance.
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Ethnography and the Colonial World in Theocritus and LucianParmenter, Christopher 03 October 2013 (has links)
Scholars of migration, colonization, and cultural interaction in antiquity have increasingly turned towards a variety of concepts (such as hybridity, negotiations, and middle grounds) developed by postcolonial theorists to describe the dynamics of ancient civilizations beyond the major centers of Athens and Rome. Whereas older models of identity saw the ancient world as a series of geographically distinct cultural units with attendant language, religion, and practices--that is to say, a model of identity rooted in the modern concept of the nation state-- recently classicists have come to see ancient identities as abstractions of a series of individual choices that take place over long periods of time and that are always mediated by contact with different groups. Focusing on two authors from what I shall define as the `colonial worlds' of antiquity (Theocritus from Sicily and Lucian from Syria) this study will explore how representations of physical difference and cultural practice negotiate the presence of non-Greek peoples into Greek literary culture.
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The stylistic influence of the second sophistic on the panegyrical sermons of St. John Chrysostom a study in Greek rhetoric /Ameringer, Thomas Edward, January 1921 (has links)
Thesis (Ph. D.)--Catholic University of America, 1921. / Includes bibliographical references (p. 7).
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The stylistic influence of the second sophistic on the panegyrical sermons of St. John Chrysostom a study in Greek rhetoric /Ameringer, Thomas Edward, January 1921 (has links)
Thesis (Ph. D.)--Catholic University of America, 1921. / Includes bibliographical references (p. 7).
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Hesiod and the critique of Homer in Quintus of Smyrna's PosthomericaPang, Colin Cromwell 28 November 2019 (has links)
While scholars have noticed important allusions to Hesiod in Quintus of Smyrna’s Posthomerica, there is still a need to explain Hesiod’s relevance in a poem that is so overtly Homeric. I argue that an understanding of Hesiod’s reception, especially during the Second Sophistic period, will lead to a deeper appreciation of the Posthomerica and the world that produced it. Hesiodic allusions appear at key moments in the narrative and invite us to see Quintus of Smyrna as reading Homeric epic and ethics through a Hesiodic lens. Rather than read the Posthomerica solely as a work of Homeric emulation, I propose that Quintus of Smyrna relies on Hesiod’s reputation as Homer’s rival to articulate his critique of Homeric poetics and heroism.
Chapter One argues that Quintus of Smyrna reorients his reader’s gaze from Homer to Hesiod right when he seems to ape a Homeric practice, namely the ekphrasis of Achilles’ shield. Chapter Two asserts that Quintus of Smyrna’s use of Hesiod contributes to the Posthomerica’s narrative structure and highlights his revision of the Homeric idea of virtue (arete), such that Iliadic force must be joined with Hesiodic wisdom. Chapter Three examines Quintus of Smyrna’s Hesiodic self-portrayal and argues that the Posthomerica may be read as a telling of the Trojan saga through a Hesiodic lens. Chapter Four discusses Quintus of Smyrna in the context of Hesiodic reception. And Chapter Five places Quintus of Smyrna’s reception of Homer and Hesiod within the broader landscape of Second Sophistic and Late Antique literature, comparing his allusive practices to those of Greek hexameter poets of his era. This study concludes that Quintus of Smyrna’s revision of Homer reflects a trend among some Second Sophistic authors who re-write and critique Homeric narratives. Moreover, his direct and pervasive engagement with the works of Hesiod is unique when compared to his fellow Greek hexameter poets, whose allusions to Hesiod are mediated through a Hellenistic filter. By bridging studies of the Posthomerica and studies in Hesiod’s reception, my work enables us to gain a better understanding of Quintus of Smyrna’s dynamic engagement with his archaic literary tradition.
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The future of the second sophisticStrazdins, Estelle Amber January 2012 (has links)
This thesis explores the anxieties and opportunities that attend fame and posterity in the second sophistic and how they play out in both literary and monumental expressions of cultural production. I consider how elite provincials in the Roman empire, who are competitive, bi- or even tri-cultural, status-driven, often politically active, and engaged in cultural production, attempt to construct a future presence for themselves either through the composition of literature that is aimed (at least in part) at the future or through efforts to write themselves into the landscape of their native or adopted cities. I argue that the cultural and temporal perspective of these men drives their multifarious, playful, and self-reflexive approach to the production of literature or monuments. For those men engaged in the ‘second sophistic’, in the narrower, Philostratean definition, there is an ever present tether on their creative efforts, in that for contemporary success they must immerse themselves in the culture of classical Athens; and the prominent practice of epideictic oratory, with its promotion of improvisation and lack of repetition, discourages the kind of literary effort that aims at eternity. At the same time, their attempts to build themselves into the hearts of cities is less restricted, in that those who possess or have access to sufficient wealth can grant elaborate benefactions which essentially stand as monuments to their financer. Nevertheless, their belated position with respect to the Greek literary canon and the heights of political and cultural prestige invested in classical Greece infuses the cultural efforts of the second sophistic with a sense of pathos that acknowledges the impossibility of creating and controlling one’s future reputation regardless of how much effort is applied. At the same time, this impossible position, rather than limiting them, endows these men with a varied, self-ironizing, intertextual, intermedial, and unique approach to cultural production that actively engages with the inescapable and laudable past in order to carve a lasting impression on the literary and physical landscape of the Roman empire.
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The influence of the second sophistic on the style of the sermons of St. Basil the Great by James Marshall Campbell.Campbell, James Marshall, January 1922 (has links)
Thesis (Ph. D.)--Catholic University of America. / Vita. "Select bibliography": p. [v]-vii.
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Luciano de Samósata e a teoria clássica do riso / Lucian of Samosata and the classical theory of laughterMishima, Mônica 17 August 2018 (has links)
Orientador: Trajano Augusto Ricca Vieira / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-17T19:29:04Z (GMT). No. of bitstreams: 1
Mishima_Monica_M.pdf: 782171 bytes, checksum: bb2993137c39da78a010d4647e1830a0 (MD5)
Previous issue date: 2011 / Resumo: Ao percorrer as obras satíricas de Luciano de Samósata, notamos a incongruência entre as falas e as ações de algum personagem (ou de muitos) como motivo de riso. De acordo com Quentin Skinner e Verona Alberti, diversos pensadores da Antiguidade Clássica estabelecem tal contraste entre o que se é e o que se aparenta ser como única causa do humor. Pretendemos, com o presente estudo, esboçar como essa teoria clássica do riso se apresenta na obra O Banquete ou os Lápitas, sátira aos filósofos do autor supracitado / Abstract: Going through the satirical works of Lucian of Samosate, we may notice the incongruence between the speech and the actions of one or many characters as the reason for laughter. According to Quentin Skinner and Verona Alberti, some thinkers from the Classical Antiquity stablished the contrast of what one is and what one appears to be as the sole motive for laughing. Through this research, we intend to sketch how the classical theory of laughter is presented in Symposium or the Lapiths, a satire on philosophers by the aforementioned author / Mestrado / Linguistica / Mestre em Linguística
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Pots of Honey and Dead Philosophers: The Ideal of Athens in the Roman EmpireWenzel, Aaron Walter 03 September 2009 (has links)
No description available.
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