1992, ISBN: 0691037663

[EAN: 9780691037660], Gebraucht, guter Zustand, [SC: 4.0], [PU: Princeton University Press], XX; 210 p. From the library of Prof. Wolfgang Haase, long-time editor of ANRW and the Internat… mais…

[EAN: 9780691037660], Gebraucht, guter Zustand, [SC: 4.0], [PU: Princeton University Press], XX; 210 p. From the library of Prof. Wolfgang Haase, long-time editor of ANRW and the International Journal of the Classical Tradition (IJCT). - Very good and clean. - Sehr gut und sauber. - Preface: This book is about the manifestations of consciousness in Greek thought, specifically Athenian thought as expressed in the tragedies of the fifth century b.c. Its main brief is that the phenomena of consciousness are the phenomena of refigion. -- The extant tragedies have complex relations with many other manifestations of Greek culture. With early science, philosophy, and cult, with representations of plays by the vase-painters of contemporary Attica and of south Italy a century later, with the extensive scraps of lost plays, and, most complex of all, with the centuries of historical and literary research that put all this painstakingly together. As far as we are concerned, all this material must interact with modem disciplines of anthropology, psychology, history of science: with all the arts of reading in our time. The combination challenges us to respond for ourselves to tragedy’s ideas of what moves the imaginary people whose interiors, and whose words, tragedy invents. -- This is not strictly a literary study. Reading any play means weighing its language in its historical time, considering the resonances of the divinities who appear in it, understanding its fife both in its political, social, and physical context, and during its aftergrowth, in its reception. Ideally, all these considerations should be brought to bear on every line and word. I take this aim of full reading for granted, but I am not doing it here, except occasionally, en route to other points. This book is concerned with drawing different sorts of connection together, as prolegomena to a reading of tragedy. I use the question of what tragedy thinks is inside people, to focus inquiry into fifth-century Athenian understanding of mind and of dai- mon—which I take (see Chapters 6 and 7) to mean divinity as it interferes with human lives and minds. On the whole, the method is descriptive and phenomenological rather than analytic. Its material is literature, mainly but not only tragedy. It is only obliquely about tragedy. It uses tragedy as a lens through which to look at the mentality of tragedy’s age, and in particular, Greek representations of consciousness and divinity. Of course it does this in the hope that tragedy may also be illumined by what it finds, but that is not its first objective. -- I have transliterated and translated. I want to give readers who do not know Greek some feel for the texture and range of the words on which translations are based. The transliterations are not translated in the notes, where they are offered primarily as shorthand for scholars. I have marked long e and o, but not other vowels. Since the main points lie in the multiple connections between different ways of looking at specific thoughts, I have often worked by cross-referencing footnotes. I expect readers to refer to the discussions that the notes support. -- Some of the points I make depend on three previous articles of mine (Padel 1981,1983, 1990), which when they appeared were billed as coming from this book. In fact they do not. Their fuller versions should appear in future books. ISBN 9780691037660 Sprache: Englisch Gewicht in Gramm: 410, Books<

1992, ISBN: 0691037663

[EAN: 9780691037660], Gebraucht, guter Zustand, [PU: Princeton University Press], XX; 210 p. From the library of Prof. Wolfgang Haase, long-time editor of ANRW and the International Journ… mais…

[EAN: 9780691037660], Gebraucht, guter Zustand, [PU: Princeton University Press], XX; 210 p. From the library of Prof. Wolfgang Haase, long-time editor of ANRW and the International Journal of the Classical Tradition (IJCT). - Very good and clean. - Sehr gut und sauber. - Preface: This book is about the manifestations of consciousness in Greek thought, specifically Athenian thought as expressed in the tragedies of the fifth century b.c. Its main brief is that the phenomena of consciousness are the phenomena of refigion. -- The extant tragedies have complex relations with many other manifestations of Greek culture. With early science, philosophy, and cult, with representations of plays by the vase-painters of contemporary Attica and of south Italy a century later, with the extensive scraps of lost plays, and, most complex of all, with the centuries of historical and literary research that put all this painstakingly together. As far as we are concerned, all this material must interact with modem disciplines of anthropology, psychology, history of science: with all the arts of reading in our time. The combination challenges us to respond for ourselves to tragedy’s ideas of what moves the imaginary people whose interiors, and whose words, tragedy invents. -- This is not strictly a literary study. Reading any play means weighing its language in its historical time, considering the resonances of the divinities who appear in it, understanding its fife both in its political, social, and physical context, and during its aftergrowth, in its reception. Ideally, all these considerations should be brought to bear on every line and word. I take this aim of full reading for granted, but I am not doing it here, except occasionally, en route to other points. This book is concerned with drawing different sorts of connection together, as prolegomena to a reading of tragedy. I use the question of what tragedy thinks is inside people, to focus inquiry into fifth-century Athenian understanding of mind and of dai- mon—which I take (see Chapters 6 and 7) to mean divinity as it interferes with human lives and minds. On the whole, the method is descriptive and phenomenological rather than analytic. Its material is literature, mainly but not only tragedy. It is only obliquely about tragedy. It uses tragedy as a lens through which to look at the mentality of tragedy’s age, and in particular, Greek representations of consciousness and divinity. Of course it does this in the hope that tragedy may also be illumined by what it finds, but that is not its first objective. -- I have transliterated and translated. I want to give readers who do not know Greek some feel for the texture and range of the words on which translations are based. The transliterations are not translated in the notes, where they are offered primarily as shorthand for scholars. I have marked long e and o, but not other vowels. Since the main points lie in the multiple connections between different ways of looking at specific thoughts, I have often worked by cross-referencing footnotes. I expect readers to refer to the discussions that the notes support. -- Some of the points I make depend on three previous articles of mine (Padel 1981,1983, 1990), which when they appeared were billed as coming from this book. In fact they do not. Their fuller versions should appear in future books. ISBN 9780691037660 Sprache: Englisch Gewicht in Gramm: 410, Books<

1992, ISBN: 9780691037660

XX; 210 p. Paperback. From the library of Prof. Wolfgang Haase, long-time editor of ANRW and the International Journal of the Classical Tradition (IJCT). - Very good and clean. - Sehr gut… mais…

XX; 210 p. Paperback. From the library of Prof. Wolfgang Haase, long-time editor of ANRW and the International Journal of the Classical Tradition (IJCT). - Very good and clean. - Sehr gut und sauber. - Preface: This book is about the manifestations of consciousness in Greek thought, specifically Athenian thought as expressed in the tragedies of the fifth century b.c. Its main brief is that the phenomena of consciousness are the phenomena of refigion. -- The extant tragedies have complex relations with many other manifestations of Greek culture. With early science, philosophy, and cult, with representations of plays by the vase-painters of contemporary Attica and of south Italy a century later, with the extensive scraps of lost plays, and, most complex of all, with the centuries of historical and literary research that put all this painstakingly together. As far as we are concerned, all this material must interact with modem disciplines of anthropology, psychology, history of science: with all the arts of reading in our time. The combination challenges us to respond for ourselves to tragedys ideas of what moves the imaginary people whose interiors, and whose words, tragedy invents. -- This is not strictly a literary study. Reading any play means weighing its language in its historical time, considering the resonances of the divinities who appear in it, understanding its fife both in its political, social, and physical context, and during its aftergrowth, in its reception. Ideally, all these considerations should be brought to bear on every line and word. I take this aim of full reading for granted, but I am not doing it here, except occasionally, en route to other points. This book is concerned with drawing different sorts of connection together, as prolegomena to a reading of tragedy. I use the question of what tragedy thinks is inside people, to focus inquiry into fifth-century Athenian understanding of mind and of dai- monwhich I take (see Chapters 6 and 7) to mean divinity as it interferes with human lives and minds. On the whole, the method is descriptive and phenomenological rather than analytic. Its material is literature, mainly but not only tragedy. It is only obliquely about tragedy. It uses tragedy as a lens through which to look at the mentality of tragedys age, and in particular, Greek representations of consciousness and divinity. Of course it does this in the hope that tragedy may also be illumined by what it finds, but that is not its first objective. -- I have transliterated and translated. I want to give readers who do not know Greek some feel for the texture and range of the words on which translations are based. The transliterations are not translated in the notes, where they are offered primarily as shorthand for scholars. I have marked long e and o, but not other vowels. Since the main points lie in the multiple connections between different ways of looking at specific thoughts, I have often worked by cross-referencing footnotes. I expect readers to refer to the discussions that the notes support. -- Some of the points I make depend on three previous articles of mine (Padel 1981,1983, 1990), which when they appeared were billed as coming from this book. In fact they do not. Their fuller versions should appear in future books. ISBN 9780691037660 Versand D: 4,50 EUR , [PU:Princeton University Press,]<