Αντικείμενο της παρούσας εργασίας είναι να εξετάσει και να παρουσιάσει τις βιογραφικές μεθόδους προσέγγισης μίας εξέχουσας προσωπικότητας του 4ου αιώνα π.Χ., του Σπαρτιάτη βασιλιά και στρατιωτικού, Αγησιλάου του Β΄ (399-360/59 π.Χ.), έτσι όπως εκείνη σκιαγραφήθηκε μέσα από τα τρία ομώνυμα έργα του Ξενοφώντος του Αθηναίου (4ος αιώνας π.Χ.), του Κορνήλιου Νέπωτα (Cornelius Nepos, 1ος αιώνας π.Χ.) και του Πλουτάρχου (1ος-2ος αιώνας μ.Χ). / Purpose of this paper is to examine and present biographical methods in approaching a prominent personality of the 4th century BC, the Spartan king and military, Agesilaus the Second (399-360/59 BC), as that outlined through three homonym works of Xenophon of Athens (4th century BC), Cornelius Nepos (1st century BC) and Plutarch (1st-2nd century AD).

Made available in DSpace on 2014-12-17T15:25:17Z (GMT). No. of bitstreams: 1 CleytonTSS_DISSERT.pdf: 1577692 bytes, checksum: b389b56a4b9bb7d748505f8f6a52af75 (MD5) Previous issue date: 2012-08-17 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / We intend to analyze how, through your own views and social practices, Xenophon composed the image of Spartans and their poliad regime during the period following the end of the 5th century to the early 4th century before BCE a time of great political turbulence in the Hellenic Poleis. In order to do so, we will use the writings in The Constitution of the Lacedaemonians, to point three elements that we believe are essential understanding of the Xenophon?s narrative: who was Xenophon and in which ways his life experiences influenced his narrative style; the idea of City, i.e., Xenophon?s idea of the Polis and how he defined it as a community of Citizens; and finally, to establish through which tools Xenophon build an image of Sparta and Spartans by way of their representations in his writings / Pretende-se analisar como Xenofonte, atrav?s de suas pr?prias vis?es e pr?ticas sociais, constr?i a imagem dos espartanos e seu regime Pol?ade, durante o intervalo cronol?gico que se segue do final do s?culo V ao in?cio do s?culo IV antes da era crist?, per?odo de grande turbul?ncia pol?tica nas P?leis hel?nicas. Para tanto, lan?aremos m?o dos escritos em A Constitui??o dos Lacedem?nios, a fim de apontar tr?s elementos que entendemos essenciais para a compreens?o da narrativa de Xenofonte: quem fora Xenofonte e de que maneira seu estilo narrativo ? influenciado por suas viv?ncias e experi?ncias; a id?ia de Cidade, o que ? a P?lis para Xenofonte e como ele a define enquanto comunidade de Cidad?os; e por fim, estabelecer atrav?s de que ferramentas Xenofonte constr?i uma imagem de Esparta e Espartanos nas representa??es destas personagens em seus escritos

La Costituzione degli Ateniesi, tramandataci dalla tradizione tra le opere di Senofonte, ha suscitato nel corso del tempo un considerevole interesse tra gli studiosi del mondo greco. All’opera, a partire dal XIX secolo, sono state dedicate analisi di natura filologica, linguistica e storica, e, in tempi più recenti, un elevato numero di commenti. Oggetto della riflessione dell’Autore – dichiaratamente ostile al regime politico in vigore ad Atene – sono i meccanismi costitutivi e funzionali della democrazia. L’opera propone una riflessione economico-politica di notevole rilievo teorico il cui intento, esplicitato fin dall’incipit, è di mostrare come il tipo di politeia scelto ad Atene – in cui è il demos a detenere il κράτος e, per questo, ad ἄμεινον πράττειν –, per quanto disprezzabile, funziona con successo. Il breve pamphlet costituisce per noi, dunque, una testimonianza fondamentale sul concreto funzionamento del sistema politico ateniese, sull’intelaiatura ideologica che lo sosteneva, nonché sulla resistenza teorica elaborata e propugnata dai sostenitori del pensiero antidemocratico. Tuttavia, la piena comprensione di tale fondamentale testimonianza risulta subordinata alla risoluzione delle questioni nodali dell’opera - quali cronologia, paternità, natura, destinazione, e finalità dello scritto – che, lungi dall’aver raggiunto un chiarimento definitivo, sono ancora oggi ampiamente dibattute. Il presente studio, pertanto, si è proposto di indagare, nella produzione letteraria superstite, quelle opere strettamente connesse alla sfera politica che, per pertinenza e rilevanza, mostrassero una certa affinità tematica con il pamphlet, rimandando verisimilmente a soggetti e motivi di riflessione comuni. Tra la vasta produzione letteraria politica del V secolo la presente ricerca si è incentrata in particolare sulla storiografia tucididea, quale testimone imprescindibile della situazione poleica della seconda metà del secolo, e la produzione teatrale, comica e tragica, che, riproducendo dibattiti culturali, attriti sociali e civili contemporanei, traduce in scena il linguaggio della polis. Il metodo analitico impiegato ha tentato di coniugare la ricerca tematica e l’indagine linguistica: la ricognizione di tipo contenutistico è stata affiancata da un’analisi del materiale linguistico, con l’intento di valutare la pregnanza di elementi tematici o tratti linguistici comuni nella loro dimensione comunicativa e sociale. Se, infatti, l’accostamento analogico sulla base della comunanza dei motivi proposti dai diversi testi permette di ricomporre il complesso di circostanze e avvenimenti in cui l’interesse per un dato tema si è sviluppato, le osservazioni linguistiche (e semantiche più in particolare) forniscono informazioni importanti circa il sistema culturale e ideologico delle nostre fonti. Dopo una prima definizione della problematica cronologica e d’attribuzione dell’opera, il presente lavoro, dunque, esamina il linguaggio politico impiegato nell’Athenaion Politeia, tramite un confronto, anche lessicale, con le opere che riflettono maggiormente l’opposta ideologia democratico-periclea, tra cui l’epitafio pericleo riportato da Thuc. II 35-46 e la prima produzione euripidea. Segue un raffronto puntuale tra il testo del pamphlet e i discorsi periclei riportati nei primi due libri dell’opera tucididea. L’indagine su uno dei temi portanti del libello, ovvero la politica imperiale esercitata dal regime democratico e le relazioni con gli alleati è stata effettuata tramite il confronto con le commedie aristofanee degli anni Venti del V secolo, in particolare Cavalieri e Vespe. Puntuali consonanze tematiche sono state riscontrate, inoltre, nella produzione comica frammentaria (di Aristofane, Teleclide, Ermippo, Eupoli), cui è dedicata una specifica sezione del lavoro. Lo studio di contestualizzazione ha dunque permesso di fissare le differenti opere prese in esame, e l’Athenaion Politeia in primis, in una rete di rapporti e condizionamenti, la cui valutazione risulta imprescindibile per una lettura circostanziata della letteratura politica ateniese.

Ο πρωταρχικός σκοπός της παρούσας εργασίας είναι να παρουσιάσει, έτσι όπως προβάλλεται από τον Ξενοφώντα, το πορτρέτο του ιδεατού ηγέτη που ενσαρκώνεται στο πρόσωπο δύο σημαντικών πολιτικών και στρατιωτικών προσωπικοτήτων, του Κύρου και του Αγησιλάου και δευτερευόντως να εντοπίσει τις λογοτεχνικές τεχνικές που ακολούθησε ο Ξενοφών. Κύριο αντικείμενο εστίασης της ερευνητικής διαδικασίας αποτέλεσαν τα ομώνυμα έργα του Ξενοφώντα, "Κύρου Παιδεία" και "Αγησίλαος". Από τη μία, ο Κύρος προβάλλεται ως παράδειγμα για μίμηση. Η ανάγκη για ένα τέτοιο μοντέλο προκύπτει από την άποψη του Ξενοφώντα πως χωρίς να ενσαρκώσει ο ηγέτης τα υψηλότερα ιδανικά πρότυπα ηθικής δεν υπάρχει ελπίδα βελτίωσης των θλιβερών και συγκεχυμένων συνθηκών της ανθρώπινης ζωής. Έτσι ο Κύρος, όπως προβάλλεται από τον Ξενοφώντα, εμφορείται από υψηλές αξίες∙ οι αξίες αυτές σε συνδυασμό με τη δύναμη, την πειθαρχία, το σθένος του, τόσο σε ηθικό όσο και σε ψυχικό επίπεδο, τον καθιστούν πρότυπο ανθρώπινης αρετής και τελειότητας. Από την άλλη και στον "Αγησίλαο" ο Ξενοφών επαινεί τον φερώνυμο βασιλιά για τις αρετές του και τα κατορθώματά του προβάλλοντας τον ως πρότυπο μίμησης. Ο Αγησίλαος επιδιώκει την αρετή, γίνεται πρότυπο αρετής και ευεργετεί την πατρίδα του σε κάθε περίσταση ακόμα και σε μεγάλη ηλικία. Αυτό που κυρίως θα εξάρει ο Ξενοφών είναι η σοφία του Αγησιλάου, ο οποίος επιθυμούσε να κερδίζει την εθελούσια υπακοή των Λακεδαιμονίων στρατιωτών και στο τέλος κέρδιζε και την αγάπη τους. / The prior purpose of the present assignment is to present, as depicted by Xenophon, the portrait of the ideal leader that is illustrated in the face of two significant political and military personalities, Cyrus and Agesilaus and secondly to detect the literature techniques followed by Xenophon. The major aims of the research procedure are the homonymous writings of Xenophon, "Cyropaedia" and "Agesilaus". On the one hand, Cyrus is portrayed as example for imitation. The need for such a model comes from Xenophon’s belief that without the leader animating the highest ethical ideals there is no hope of improvement of the depressing and confusing conditions of the human life. In that way Cyrus, as it is depicted by Xenophon, is actuated by great values; these values combined with his strength, discipline and courage on a moral and spiritual level, make him a model of human virtue and perfection. Likewise, in "Agesilaus" Xenophon praises the so-called king for his qualities and his accomplishments projecting him as a figure to follow. Agesilaus pursues virtue, becomes a paragon of virtue and benefits his country in every circumstance even at an old age. Xenophon mainly commends Agesilaus for his wisdom. Agesilaus wished to win the voluntary obedience of the Spartan soldiers and in the end he earned their love as well.

Cette thèse a pour but de dresser un panorama complet des croyances de Xénophon en la divination. À l’aide d’une analyse rigoureuse de la totalité des œuvres de cet auteur antique pendant longtemps déprécié, il ressort que le problème de la consultation des dieux, loin d’être abordé de manière anecdotique et spontanée à la façon d’un legs de la tradition que la pensée critique n’a pas touchée, est au contraire un élément essentiel de la formation d’une réflexion profonde sur la piété et plus généralement les rapports qu’entretiennent les hommes avec les dieux. D’autre part, en raison du zèle de Xénophon à avoir rapporté des récits ou des réflexions à propos de la divination, cette analyse offre l’occasion de mieux comprendre les subtilités de cette pratique rituelle logée au cœur de la religion grecque et qui ne saurait être réduite à une forme de superstition. / This thesis aims to provide a complete overview of the beliefs of Xenophon about divination. Using a rigorous analysis of all the works of this ancient author who has long been depreciated, it seems clear that the problem of the consultation of the gods, far from being addressed incidentally and spontaneously like a traditional legacy that critical thinking has not reached, is on the contrary an essential element in the formation of a deep thinking on piety, and more generally of the relationships between men and gods. On the other hand, due to Xenophon’s zeal to have reported stories or thoughts about divination, this analysis provides an opportunity to a better understanding of the intricacies of this ritual lying at the core of Greek religion and that can not be reduced to a form of superstition.

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Cette étude propose un commentaire thématique des Mémorables de Xénophon prenant comme fil conducteur la conciliation ergon-logos. En relevant les manifestations nombreuses et variées de ce thème, en les regroupant thématiquement et en les analysant, on peut apprécier dans quelle mesure la conciliation ergon-logos est centrale dans la philosophie socratique de Xénophon. Le premier chapitre considère la place de la conciliation ergon-logos dans l’intention globale des Mémorables – qui est fixée sur le motif apologétique de l’utilité de Socrate –, tout en soulevant un enjeu philosophique de taille concernant les limites du logos, enjeu qui permet de renforcer d’autant plus l’intérêt et l’importance philosophique de la conciliation ergon-logos. Le second chapitre examine à quel point la conciliation ergon-logos est impliquée dans la morale socratique de Xénophon, non seulement parce que Socrate lui-même incarne de façon exemplaire les principales vertus en acte et en parole, mais aussi parce que la conception morale de Xénophon est à la fois intellectualiste et ascétique, impliquant, d’un côté, l’apprentissage et la connaissance, et de l’autre, la maîtrise de soi, l’exercice, la fréquentation d’un maître et la vertu de l’exemple. Le troisième chapitre explore le rôle de la conciliation ergon-logos à titre de condition de l’amitié, d’une part en tant qu’exigence éthique, d’autre part en tant que moyen pour se faire des amis. Enfin, le dernier chapitre montre au moyen de la notion d’imposture que les principes de la morale socratique de Xénophon s’étendent aussi au domaine technique. / This thesis offers a thematic commentary of Xenophon’s Memorabilia following the ergon-logos conciliation. Surveying, regrouping and analyzing the many and varied occurrences of this theme reveals the extent to which it is deeply rooted in Xenophon’s Socratic philosophy. The first chapter considers the role Xenophon ascribes to this theme in the general intention that governs the Memorabilia – which focuses on Socrates’ usefulness as an apologetic device –, and reveals a greater philosophical question about the limits of logos, which in reality reinforces the philosophical interest and importance of the ergon-logos conciliation. The second chapter examines just how significant the ergon-logos conciliation is in Xenophon’s Socratic morality, not only because Socrates himself is, in word and deed, the ideal incarnation of virtue, but also because Xenophon’s moral conception is both intellectualistic and ascetic, which advocates learning and knowledge, as well as self-control, exercise, mentorship, and the virtue of example. The third chapter investigates the role the ergon-logos conciliation plays as a condition to friendship, in turn as its ethical foundation and as a means to acquire friends. Finally, the fourth and last chapter uses the notion of imposture to illustrate that Xenophon’s Socratic morality also stretches to the technical field.

Nombre d’œuvres d’époque impériale montrent que Xénophon était considéré comme un modèle littéraire éminent. La présente thèse offre une analyse de la réception de Xénophon dans les discours de l’orateur Ælius Aristide, lesquels n’ont pas encore été traités sous cet angle. Les œuvres aristidiennes examinées sont : les Discours platoniciens (or. 2-4), le discours Sur la digression (or. 28), la déclamation En faveur de la paix avec les Athéniens (or. 8), l’ensemble des cinq Discours leuctriens (or. 11-15), les témoignages sur la déclamation perdue Callixène, le Panathénaïque (or. 1) et l’éloge À Rome (or. 26). L’histoire grecque a une importance cruciale dans cette enquête : Aristide s’est particulièrement intéressé aux événements de l’après Leuctres. L’analyse des références historiques aux Helléniques met en avant l’érudition de l’orateur et son intérêt pour les discours contenus dans cet ouvrage de Xénophon. L’examen du travail littéraire d’Aristide sur le texte de Xénophon pourra contribuer à améliorer l’exégèse des discours aristidiens analysés, et fournira un nouveau volet aux recherches sur la réception de Xénophon. / Several ancient literary works show that Xenophon was considered during the Imperial period as a preeminent model. The present study analyses the reception of Xenophon in Ælius Aristides’ speeches, which have never been explored from this perspective. The works taken into account are the Platonic speeches (or. 2-4), the speech Concerning a remark in passing (or. 28), the declamation On making peace with the Athenians (or. 8), the group of the five Leuctran orations (or. 11-15), the evidence of the lost declamation Callixenus, the Panathenaicus (or. 1) and the speech To Rome (or. 26). Greek history has a crucial importance in this investigation: Aristides was particularly concerned by the events following the battle of Leuctra. The examination of the historical allusions to Xenophon’s Hellenica reveals Aristides’ erudition and his interest in the speeches included in this work. Looking at Aristides’ use of Xenophon’s texts can contribute to improving the exegesis of the Aristidian works and open a new path into research on Xenophon’s reception.