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Erler szerint az irónia mint kifejezési forma Platónnál sok formában megtalálható: a cselekvés meghatározását, személyek jellemzését, vélemények viszonylagossá tételét (Relativierung von Meinungen) szolgálja, és megjelenik úgy is, mint önirónia. Erler megjegyzi, hogy Platónnál nincsenek iróniajelzések (Ironiesignale), amikor az ideákról van szó. Szerinte Platón az iróniát kifejezési eszközként használja, amely utalás lehet az olvasó számára, de nem teheti lehetôvé a felvetett probléma megoldását (aporia). A címzett itt is, mint a tragikus irónia esetében, a befogadó, aki számára a megjegyzések vagy a beszélgetést folytatók magatartása többletinformációt jelent.
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The author had already demonstrated in a previous essay of his, that Cicero’s De re publica was written in the period, when, either we take the new time of Atticus-Varro (753 BC) or the earlier time of Cato Senior (751/750 BC) as a basis, Rome celebrated the 700th anniversary of its existence. From this point of view the Ciceronian dialogue is an occasional work, which was made for the jubilee of Rome, yet in order to find a remedy for the Roman state facing such a crisis, so to speak a fatal danger. Cicero, from this viewpoint, would have been ready to take the special role of the moderator or the rector rei publicae (cf. rep., 2,52), of the person, who depends on his own honor and authority in the first place without any official commission. In this respect he renewed Cato Senior’s intellectual inheritance, who published his Origines in a last, revised form in 149 BC, because on the one hand he wanted to introduce the glory of Rome, which city was born exactly 600 years earlier according to Cato’s chronology, on the other hand Cato himself, not as a magistratus, but as the owner of his ancient authority, wanted to keep the state in balance, moreover to improve its situation. At the same time Cicero’s state ideal seems to be closer to Scipio Aemilianus’ conception indeed, that is why the author makes him the leading character of the dialogue, furthermore he dates the imaginary discussion to 129 BC, when Rome celebrated the 600th anniversary of its foundation according to Cincius Alimentus’ chronology. By so doing the author of De re publica uses more time levels, confronting 149 BC, 129 BC and 53/51 BC, and all of these dates can be understood as certain Roman anniversaries. This essay demonstrates that Cicero wanted to present actually his own consular year, 63 BC as annus fatalis, and by this he partly continued the initiative of Marius and Sulla, preparing at the same time Augustus’ ideology connected to the ludi saeculares of 17 BC, which considerably determined the whole mentality of Roman literature in the early period of empire. Therefore the saecularis idea can be rightly considered to be the Roman civilization’s literature creating factor.
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Analysing the Bacchus-ode of Horace, the unusual phrase Bacchum … docentem turns our attention to that level of understanding which does not seem obvious at the first reading. Horace’s ability for ciphering and his unequalled fidelity to his silenced friends enable him to work „wonders”. He pays hommage to Bacchus so that he conceals behind him Cornelius Gallus, teaching poetry and initiating into poesy who got out of the circle of his friends because of his political bravery and who had even to decease at the will of the princeps. Horace provides his Bacchus with linguistic and real fancy dress. The „word dresses” of the analysed poems make recognizable the teaching poet, condemned to disappearance and silence. Thus the correctness of this interpretation is proved by both linguistic means and authentic historical events.
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