Sophocles'Ajax describes the fall of a mighty warrior denied the honour which he believed was his due. This edition of the play presents a text and critical apparatus which take full advantage of advances in our understanding of Sophoclean manuscripts and scholarship. The introduction and commentary scrutinise all important aspects of the drama - from detailed analysis of style, language, and metre to consideration of wider issues such as ethics, rhetoric, and characterisation. Notorious dramaturgical problems, including the staging of Ajax's suicide, receive particular attention; so too do questions of literary history, such as the date of the play and Sophocles'creative interaction with previous accounts of the myth. The translation which accompanies the commentary ensures that this edition will be accessible to Hellenists of all levels of experience, as well as to readers with a general interest in the history of drama.
Sophocles'Antigone comes alive in this new translation that will be useful for academic study and stage production. Diane Rayor's accurate yet accessible translation reflects the play's inherent theatricality. She provides an analytical introduction and comprehensive notes, and the edition includes an essay by director Karen Libman. Antigone begins after Oedipus and Jocasta's sons have killed each other in battle over the kingship. The new king, Kreon, decrees that the brother who attacked with a foreign army remain unburied and promises death to anyone who defies him. The play centers on Antigone's refusal to obey Kreon's law and Kreon's refusal to allow her brother's burial. Each acts on principle colored by gender, personality and family history. Antigone poses a conflict between passionate characters whose extreme stances leave no room for compromise. The highly charged struggle between the individual and the state has powerful implications for ethical and political situations today.
Business Ethics Quarterly. Jan2018, Vol. 28 Issue 1, p15-29. 15p.
Business ethics, Financial crises, Financial services industry, Business success, Conflict management, Leadership -- Moral & ethical aspects, Complexity (Philosophy), and Ethics
This article explores how the idea of tragedy can highlight some of the complex and paradoxical aspects of the relationship between ethics and leadership. First, it offers a comparative analysis of the way in which questions of leadership are addressed as a practical and theoretical concern when leaders are confronted with situations of moral crisis. The context is provided by a critical reading of the MBA oath, a student-led pledge that tries to establish a higher moral standard for leaders, and by Norman Bowie's attempt to develop a Kantian theory of leadership. Second, it introduces a novel philosophical approach based upon Hegel's interpretation of tragedy and ethical life developed in his theory of aesthetics. Through the idea of tragedy, the concept of ethical leadership could also encompass those ambiguous situations when good conflicts with good and when a possible reconciliation of a moral conflict might require the sacrifice of otherwise legitimate ends. [ABSTRACT FROM AUTHOR]
PROCNE (Greek mythology) and PHILOMELA (Greek mythology)
This note offers two related arguments. First, I supplement the existing scholarly consensus that the speaker of Sophocles' Tereus fr. 588 Radt is Procne by suggesting that her addressee is a shepherd (henceforth 'Shepherd'), whose existence was recently discovered and confirmed by a new papyrus for fr. 583. Second, I attempt to contextualize P.J. Finglass's placement of fr. 583 in the first episode of the play and to respond to the 'internment' problem posited by David Fitzpatrick by suggesting that the play takes place on an anniversary or some sort of commemoration of Philomela's supposed death. This proposal justifies the doleful tenor of the fragment and its generalizing subject-matter, the lonely plight of married women torn from their natal families, and resolves the question of Procne's state of knowledge about her sister's fate; and it allows for the internment of Philomela to figure into the play's plot by making Philomela's 'death' an established event before the play begins, as Gregory Dobrov suggests. [ABSTRACT FROM AUTHOR]
Ἔρως ἀνίκατε μάχαν, 781 Ἔρως, ὃς ἐν κτήμασι πίπτεις, ὃς ἐν μαλακαῖς παρειαῖς νεάνιδος ἐννυχεύεις, φοιτᾷς δ' ὑπερπόντιος ἔν τ' 785 ἀγρονόμοις αὐλαῖς· Love invincible in battle, Love who falls upon ktêmata , you who spend the night upon the soft cheeks of a girl, and travel over the sea and through the huts of dwellers in the wild. [ABSTRACT FROM AUTHOR]
Chapters 6 and 7 of the pseudo-Aristotelian treatise On the Cosmos (Περὶ κόσμου = De mundo) display 'a series of well-crafted and carefully organized analogies' in order to represent the power of god pervading the whole universe. The last analogy (400b14–28), which is by far the most important in this section, compares the rule of god over the world to the rule of the law in a Greek city (ὁ τῆς πόλεως νόμος). As shown by the author in the previous analogies, the perfect order of the universe is the result of the continuous creation and dissolution of single things: this process—based upon the harmony of opposites—is the keystone of the eternity and equilibrium of our world. Similarly, the law is the unmoved (ἀκίνητος) mover of every activity and experience in the city: both positive and negative situations involving single citizens contribute to the supreme order and stability of the city. Positive examples include the activity of rulers, officials and members of the assemblies (ἄρχοντες, θεσμοθέται, βουλευταί, ἐκκλησιασταί), whereas negative examples include those who go to trial defending themselves (ὁ δὲ πρὸς τοὺς δικαστὰς ἀπολογησόμενος) and those who are imprisoned and destined to capital punishment (ὁ δὲ εἰς τὸ δεσμωτήριον ἀποθανούμενος). In spite of their difference, all of these actions are due to one single order (κατὰ μίαν πρόσταξιν), that is, the civic law, which ensures the stability of the city. To stress and illustrate this concordia discors , which characterizes both the city and the universe, the author of the treatise closes the passage with a quotation from Sophocles' Oedipus Tyrannus (lines 4–5): πόλις δ' ὁμοῦ μὲν θυμιαμάτων γέμει, ὁμοῦ δὲ παιάνων τε καὶ στεναγμάτων The author reads these verses as a perfect example of a context characterized by opposite situations: in fact, the city is full of paeans (παιάνων), which are interpreted as 'songs of joy and relief', and, at the same time, it is also full of laments and mourns (στεναγμάτων). The same interpretation can be found in the Latin translation of the treatise, which gives even more emphasis to the opposition between life and death: uideasque illam ciuitatem pariter spirantem Panchaeis odoribus et graueolentibus caenis, resonantem hymnis et carminibus et canticis, eandem etiam lamentis et ploratibus heiulantem. [ABSTRACT FROM AUTHOR]
Ahrensdorf, Peter J., 1958- and Ahrensdorf, Peter J., 1958-
Political science -- Greece -- Philosophy., Rationalism -- Political aspects., Religion and politics., Political plays, Greek -- History and criticism., Politics and literature -- Greece., and Greek drama (Tragedy) -- History and criticism.