Download Aesthetic Value in Classical Antiquity by Professor Ineke Sluiter, Ralph M Rosen PDF

By Professor Ineke Sluiter, Ralph M Rosen

How do humans reply to and review their sensory stories of the usual and man-made global? What does it suggest to talk of the ‘value’ of aesthetic phenomena? And in comparing human arts and artifacts, what are the factors for achievement or failure?

The 6th in a chain exploring ‘ancient values’, this e-book investigates from numerous views aesthetic price in classical antiquity. The essays discover not just the evaluative ideas and phrases utilized to the humanities, but in addition the social and cultural ideologies of aesthetic worth itself. Seventeen chapters diversity from the ‘life with out the Muses’ to ‘the Sublime’, and from philosophical perspectives to middle-brow and renowned aesthetics.

Aesthetic worth in classical antiquity could be of curiosity to classicists, cultural and artwork historians, and philosophers.

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Aesthetic Value in Classical Antiquity

How do humans reply to and assessment their sensory studies of the traditional and man-made international? What does it suggest to talk of the ‘value’ of aesthetic phenomena? And in comparing human arts and artifacts, what are the standards for achievement or failure?

The 6th in a chain exploring ‘ancient values’, this e-book investigates from numerous views aesthetic worth in classical antiquity. The essays discover not just the evaluative options and phrases utilized to the humanities, but in addition the social and cultural ideologies of aesthetic price itself. Seventeen chapters diversity from the ‘life with out the Muses’ to ‘the Sublime’, and from philosophical perspectives to middle-brow and renowned aesthetics.

Aesthetic price in classical antiquity may be of curiosity to classicists, cultural and paintings historians, and philosophers.

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Eq. 188–193 the Sausage-Seller’s lack of mousikê (above the level of basic literacy) is converted into an ideal qualification for a demagogue; cf. Eup. fr. 208 KA (Maricas = Hyperbolus) with Storey 2003, 201–202. Likewise being ‘ignorant’ (amathês): see n. 53 above. 57 Ar. Ran. 727–733 is the most direct instance of this, but even this passage, with its special political nostalgia in the circumstances of 405, suggests that an education in the values of mousikê was widely shared in Athens: cf. Swift 2010, 43–55 on evidence (including comedy) for ‘continuity of cultural values across the socio-economic spectrum’ (51).

74 Stressing that in fact he and Glaucon know only too well what it is like to be ‘bewitched’ (κηλουµένοις, Pl. Resp. 607c7: an idea as old as Homer), and that they would in principle ‘gladly welcome back’ poetry (ἅσµενοι ἂν καταδεχοίµεθα, Pl. Resp. 75 Whatever else it signifies, Socrates’ anxiety at Republic 607b–c discloses, I submit, that Plato himself is anxious that readers of the dialogue should not think that Republic 10’s critique of poetic mimesis amounts to a philistine repudiation of mousikê, as opposed to a probing philosophical scrutiny of the foundations on which its values rest.

64 Contra Barker 2007, 47 and n. 18, who queries whether Damon had much influence on Plato at all. 65 ‘Environment’ is the apt term: Socrates uses metaphors of ‘pasture’, ‘healthy location’, and beneficial ‘atmosphere’, 401c. Burnyeat 1999, esp. 249–258, 319–324, emphasizes the Republic’s concern with the influence of artistic images on the culture as a whole. 66 Although dance receives no explicit discussion, Resp. 412b makes it clear that it is subject to the same principles as poetry and music; cf.

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