By Elton T. E. Barker
This publication investigates some of the most attribute and favourite beneficial properties of historic Greek literature - the scene of discussion or agon, during which with various levels of ritual characters sq. as much as one another and interact in a competition of phrases. Drawing on six case reviews of other varieties of narrative - epic, historiography and tragedy - and authors as diversified as Homer, Herodotus, Thucydides, Sophocles and Euripides, this wide-ranging learn analyses each one instance of dialogue in its context in response to a suite of interrelated questions: who debates, while, why, and with what results? in line with the altering representations of discussion throughout and inside various genres, it indicates the significance of discussion to those key canonical genres and, in flip, the function of literature within the development of a citizen physique throughout the exploration, copy and administration of dissent from authority.
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Additional info for Entering the Agon: Dissent and Authority in Homer, Historiography, and Tragedy
Example text
16–18. Working in the tradition of modern liberalism, Farenga (2006) puts a similar onus on the activity of the individual, in terms of the relationship of citizenship and selfhood (pp. 10–12) and the intersubjectivity of the self in deliberative democracies (pp. 12–14). 53 Giddens (1984), 25. 54 Also relevant is Bourdieu (1990), whose work derives more from the field of anthropology than political science. He writes: ‘contrary to simplistic uses of the distinction between infrastructure and superstructure, the social mechanisms that ensure the production of a compliant habitus are .
52 Ibid. 25; cf. 16–18. Working in the tradition of modern liberalism, Farenga (2006) puts a similar onus on the activity of the individual, in terms of the relationship of citizenship and selfhood (pp. 10–12) and the intersubjectivity of the self in deliberative democracies (pp. 12–14). 53 Giddens (1984), 25. 54 Also relevant is Bourdieu (1990), whose work derives more from the field of anthropology than political science. He writes: ‘contrary to simplistic uses of the distinction between infrastructure and superstructure, the social mechanisms that ensure the production of a compliant habitus are .
53–4; (1996), 58–61. ’ As a result, the two following chapters will attempt to talk about this relationship in terms of resonance—the theory that describes the process by which particular formulae (conceived of as word-units, motifs or even story patterns) evoke a wider epic tradition, which in turn resonates through each and every particular instance of a particular formula. See esp. J. Foley (1997), 151–3; (1999), 13–34. ) While, for the most part, this theory operates according to a general perception of a wider epic tradition, at times—as will come to the fore in the study of the Odyssey—resonance may have particular charge if thought to be activating a series of interconnections between our two poems (or, if not the extant texts themselves, then between their respective narrative traditions).