By S. Douglas Olson (ed.)
This assortment presents an outline of the reception historical past of a big literary style from Greco-Roman antiquity to the current day. having a look first at Athenian comedian poets and comedy within the Roman Empire, the quantity is going directly to speak about Greco-Roman comedy's reception through the a long time. It concludes with a glance on the smooth period, taking into consideration literary translations and degree productions in addition to glossy media similar to radio and picture.
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Additional resources for Ancient Comedy and Reception. Essays in Honor of Jeffrey Henderson
Dicaeopolis, at any rate, speaking explicitly for the poet in Acharnians, is willing to put his head 26 A wariness obvious from the plot of Clouds or the mocking reference to Socrates at the end of Frogs 1491–5. 43–97. 28 Ralph M. Rosen literally on the chopping-block for the comic cause—telling it like it is, performing his self-righteousness on the Athenian comic stage. Dicaeopolis in this scene presents himself as every bit as much the martyr as Plato’s Socrates in Apology and Crito. The difference is that Dicaeopolis does not end up dead, either in real life or even within the comic plot, while Socrates does.
This is a recipe for disaster, and the consequences were tragic for Bruce; few at the time did not believe that his overdose was an indirect result of his legal battles. The suppression of free speech in fact proved lethal for him. The usual positive-negative binaries around parrhêsia and suppression are meaningless in the face of these constraints. Bruce lived his life symbiotically with the factors that eventually killed him, and although one might say that he died a martyr to the cause of free speech, it is perhaps more accurate to say that he died a martyr to the abjection he paradoxically sought and repudiated at the same time.
Don’t rile up me and Thrasymachus … who have just recently become friends—though we weren’t enemies before. I’ll never give up my efforts until I either convince him [πείσωμεν] and others, or do something that will be useful for that life when people of future generations may encounter words like these. This is a variation of what we see in Crito—the necessity Socrates feels to persuade his interlocutors of what he believes to be just, and never to give up, even (as Crito makes clear) if that means having to face death.