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Discussion of the link between children's experiences with literature and their literacy development focuses on the use of folktales. Describes the transformation of one Greek folktale into an American picture book and discusses the blend of contemporary issues and traditional features; complexities of exporting cultural artifacts; and the submission and editorial processes. (LRW)

Expands the literature of discontent with academic scholarship by showing how malaise is grounded metaphorically in the uncritical celebration of "up" and the vilification of "down." Historicizes these metaphors through classical Greek poetry and philosophy to rediscover how flowing back and forth between Apollonian upness and Dionysian descent produced creative conditions for living well. Discusses general applications for living. (SC)

Explores the question of teaching virtue, which has been discussed for at least 2,500 years. The anonymous "Dissoi Logoi" of ancient Greece contained a series of arguments on both sides of the question, and the author concluded that virtue could be taught. Lessons are drawn for contemporary educators. (SLD)

Book IV of Plato's "Republic" offers an argument for the value of morality in its own right, and as such stands at the head of an important strand of western moral tradition. This classic text is pertinent for today's students as it was in the past. (SLD)

The educator's job is, in part, to reorient the student toward the truth and to encourage further cognitive development. Book VII of Plato's "Republic" outlines a curriculum that can orient the student toward truth. The curriculum outlined by Plato still forms the basis of much liberal arts education. (SLD)

Socrates' defense of his life and work as told in Plato's "Apology" is an ideal work for moving young people to consider their moral responsibilities to themselves and others. Read as a biography, this classic text is timely in that it invites reflection on character formation and personal development. (Author/SLD)

Demonstrates how an issue of the "Journal of Basic Writing," published in 1980 as a memorial for theorist Mina Shaughnessy, resembles structurally the funeral orations of Ancient Greece. Divides the issue into three parts: praise, lament, and consolation. Discusses political implications of the issue. (HB)

Compares suicide in Greek tragedy and Hebrew Bible, concentrating on life situations portrayed in two sets of narratives promoting or preventing suicide. Notes frequency of suicides in Greek tragedy and infrequency of suicides in Bible. Compares stories of Narcissus and Jonah in attempt to pinpoint what is suicide-promoting in Greek narratives and what is suicide-preventing in Biblical ones. (Author/NB)

Discusses philological evidence supporting a fourth-century origin of the word "rhetorike." Demonstrates that, once named, rhetoric became increasingly disciplinized. Argues that the naming of the phenomena is as relevant to the naming of disciplines as to other social realities. Suggests ways traditional accounts of fifth-century rhetorical theory need to be revised. (SR)

Examples of nurses in ancient Greek literature--Euryclea in Homer's "Odyssey," Cilissa in Aeschylus'"Oresteia," and the nurse in Euripides'"Medea"--illustrate the personal commitment in judgment and the obligation of nurses to move from doubt and opinion toward knowledge and certitude. (SK)

Plato's organic model of education, communication of knowledge between unequals, is applied to communication between persons with equivalent knowledge, and this relationship is interpreted in the context of writings by antimechanistic and organic aspects of later philosophies. (53 references) (MSE)

Discussion of electronic resources in the humanities highlights the history and development of the Thesaurus Linguae Graecae, an electronic data bank of ancient Greek literature from the classical and postclassical periods. Data entry is discussed, hardware is described, and implications for the humanities and other disciplines are suggested. (LRW)

Compares Sophocles'"Antigone" with the shootings of antiwar protestors on May 4, 1970, at Kent State University to help ancient tragedy come alive for students as modern tragedy. (MG)

An integrated topic approach (on Theseus and the Minotaur) was used to develop creative writing skills of children (ages 12 and 13) with health- and stress-related disorders at a special school in England. Three elements of the topic (presentation, action, and interaction) were developed through which individual assessment, collaboration, and creativity could be encouraged. (DB)

Fifth-grade art students examined Greek artists' drawings on the surfaces of clay vases and wine cups and read Greek mythology. The students then drew their own designs for ceramic pots. (RM)

Examines the "Evagoras" from the perspective of contemporary narrative theory, inquiring into internal adjustments that the encomium underwent as epideitic rhetoric sought to play a role in state affairs. Claims uniqueness for the narrative structure of Isocrates's encomium: a combination of fictional narrative (quest for virtue) with historical narrative (biographical sketch of the Cyprian king). (NKA)

This study focuses on imagery of youth and old age in the plays of Euripides, especially the "Suppliant Women," considering frequently used words in each play according to formula developed by Pierre Guiraud. Identifies a motif, the rejuvenation theme, in several of Euripides' plays. Shows how the word "neos" (new, young) helps Euripides contrast two different kinds of youth. (GEA)

Perceives a need for new translations and reinterpretations of classical Greek literature. Considers reasons that some translations have passed into oblivion while others remain unsurpassed. Discusses the relationship between modern and ancient languages, the small size of the extant body of classical Greek literature, and the influence of modern texts on translations. (DMM)

Western civilization rests upon the Greeks, and Homer is the first, and perhaps best, source of the Greek foundation. This article discusses Homer's influence on shaping the modern mind, his contributions to literacy among the Greeks, and his impact on Greek education. (IAH)

Escape from the mundane, the classical Greek search for a higher quality of life, and the expression of the (Jungian) masculine principle are examples of the mythic elements the human psyche creates within sport. (Author/LH)

Describes the use of a crossword puzzle for testing students for content in a Greek mythology course. Includes a sample crossword puzzle. (TJ)

The issue of observability and the relative roles of the senses and reason in understanding the world is reviewed. Eastern "mystical" philosophy serves as a focus in which interpretations of quantum mechanics, as well as the current bootstrap-quark controversy are seen in some slightly different contexts. (Author/GA)

Discusses the function of the chorus in Greek tragedy and highlights interpretations of Aristotle's statements on the chorus. Concludes that the chorus' role was that of alienating the audience and was basically theatrical, not dramatic. (JMF)

Describes two total immersion summer programs, one in Latin and one in Greek, each lasting two and a half months, with daily class instruction involving four hours per day, plus three hours of optional classes. In addition, students must spend six to eight hours doing homework each night. (MES)

Discusses the steadily declining enrollment in classical languages programs at college level and explores ways of making curricula more viable. Describes alternatives based on the introduction of a single-subject scheme in classical studies and debates the pros and cons of reading the classics in translation. (MES)

Discusses the inadequacy of translations of Aristotle's "Rhetoric," particularly three passages from the commonly used translation by Lane Cooper. The misleading nature of these passages is cited as a major cause for the lack of understanding of Aristotle. (JMF)

Discusses the Greek contribution to the alphabet and the development of written communication. Contrasts oral and written traditions and the impact of each. (JMF)

Greece's adult education enterprise is well-organized, well-thought-out, and well-grounded. A sound philosophical, theoretical, and conceptual foundation supports its operational components. A unique feature is its blend of centralization and decentralization: centralized policy and guidance and decentralized decision making and autonomy over adult education matters and activities. (Author/SSH)

Defends the educational value of reading Herodotus and Thycydides in the junior high social studies curriculum and challenges the principles of expanding horizons and relevance in curriculum. A main source of these principles is John Dewey. Students must be exposed to ideas relevant to their stages of psychological development. (AM)

It is concluded from an examination of the Platonic roots of educational philosophy that learning to reason well is not enough in education, but that the most valuable activity to engage in for self-discovery is challenging, through discourse, each other's opinions. (MSE)

Lists and explains some suggestions that have proven useful in teaching classical literature, including (1) letting students hear the languages, (2) finding good translations, and (3) relating the works to more recent literature.

Stresses that metaphorical thinking encourages students to see relationships and requires them to use higher level critical thinking, particularly analysis and synthesis. Describes strategies to get students to think metaphorically in order to understand the elements of Greek tragedy. (MS)

An approach to teaching the Odyssey is discussed in which the work is treated as a folk tale rather than a saga. (CFM)

This article explores the depiction of letters, epigraphs, and other texts in Iamblichus' fragmentary Babyloniaka , primarily preserved by the ninth-century writer Photius in his Bibliotheca , and argues that they act as evidence for the novel's own cultural and literary positioning. These texts, while superficially unconventional in their form and mode of transmission, in practice reiterate traditional anxieties about written texts found throughout Greek literary history. As such, this paper argues that these embedded texts act as mirrors to the novel's own framing as a self-proclaimed Babylonian fiction constructed through imperial Greek linguistic and literary models. By considering the hitherto neglected depictions of letters and other texts within Photius' summary of the Babyloniaka , this approach sheds new light on the literary allusivity and cultural framing of the now-lost novel and its later reception. [ABSTRACT FROM AUTHOR]

Several years before John Bunyan published Pilgrim's Progress a comparable account of the temptations and choices faced by a Christian pilgrim on the Path of Life was composed by a Lutheran jurist in East Prussia. Written by Reinhold von Derschau and revised by his son Hodosophia or Christian Pilgrimage (1675) never gained the popularity of Bunyan's book but it provides an interesting glimpse of the mindset and concerns of an erudite seventeenth-century layman. It draws almost equally on the resources of the Bible Lutheran devotional writings and classical Latin and Greek literature especially The Tablet of Cebes. The narrative also depicted in an attached copper engraving describes the sins that lead to destruction and the lessons to be learned from Abraham Christ Micah the Good Samaritan and King David along the Good Path. Although deeply influenced by Luther von Derschau like some later Pietists suggests that the implications of "faith alone" have frequently been misinterpreted. [ABSTRACT FROM AUTHOR]

This paper presents a Natural Language Processing approach for the in-depth study of ancient Greek literature. Specifically, our project mines the largest data collection of ancient Greek literature to extract descriptive words and their contextual collocations. We then present the Python libraries developed to perform sentiment analysis with a focus on words about gender, race, religion, ethnicity, and other distinguishable characteristics and how they were used by Greek authors. Finally, we showcase some initial findings as a proof of concept. [ABSTRACT FROM AUTHOR]

The article discusses recent trends in the study of early Greek philosophy, focusing on two books that explore philosophical thinking in classical Athenian tragedy and the fragments of Parmenides. It delves into how dramatic texts themselves philosophize and contribute to philosophical discussions, highlighting the distinctive modes of philosophical thought found in Greek tragedies. The text also covers the historical question of how Parmenides developed his deductive argumentation and examines the role of elements in early Greek philosophy, offering insights into the philosophical conceptions of fire, air, water, and other elements. [Extracted from the article]

"Greece & Rome" is a scholarly journal that covers a wide range of topics related to ancient history, literature, art, archaeology, religion, philosophy, and the reception of the ancient world. The journal includes original articles by leading experts in the field, as well as translations of Greek and Latin quotations for accessibility to a wider audience. Additionally, subscribers receive supplements from the New Surveys in the Classics series, covering various topics in classical studies. The Classical Association, which publishes the journal, promotes the study of ancient Greece and Rome through conferences, publications, and support for Classics education. [Extracted from the article]

In the books reviewed there is a cumulative resistance to the normative discourse, shifting our attention away from the centre and to the margins. This might mean listening to marginalized women, from the poets themselves to characters in poetry, or people today who relate to those female characters' experiences. It might mean pushing beyond spatial boundaries and encountering dislocation and disjunction in the hazy hinterland of the non-elite. It might mean moving the human to one side, so that nature and the nonhuman can come to the fore (and teach us about what it means to be human, along the way). These books give voice to suppressed groups including women, animals, and the land. They highlight axes of oppression, and give us tools to shift the balance of power: from the language we use to the way we relate to the world around us. And with stories of prophetic horses, sympathetic lions, and pensive pigs, their interpretations – as well as the classical tales they recount – are not to be missed! [ABSTRACT FROM AUTHOR]

Since the 1980s, biblical scholars have started to employ the framework of "honor and shame" to study the culture of the ancient Mediterranean region. However, this application of the social–scientific honor–shame model has led to "massive generalizations of 'honor' and 'shame'". In particular, when focusing on the concept of honor/shame rather than its lexemes, the social–scientific school ignores the nuanced nature of each Greek word group related to shame. By studying classical Greek literature, Douglas Cairns further points out a puzzling situation that the word group αἰδώς contains polarized meanings of both "to shame" and "to respect". In this paper, we examine the puzzling double meanings of "to shame/to respect" by focusing on the use of the word group ἐντροπή in the letters of Ignatius of Antioch. This paper argues that the word group ἐντροπὴ serves a rhetorical purpose of protecting the church's identity by rejecting beliefs/customs that are unacceptable to Christianity and promoting unity in the churches through obedience to church authorities. This paper also explores the fundamental epistemological issue of understanding emotion words in its ancient context. It provides a provisional definition for ἐντροπή, that it is a self-inhibitory emotion of sensitivity to one's proper place in social interaction to protect one's self-image. [ABSTRACT FROM AUTHOR]

The Exact Exposition of the Orthodox Faith is perhaps the most logically structured and inspired work not only in the oeuvre of the seventh-to-eighth-century theologian John Damascene, but most likely throughout the entire Greek Patristic literature. As such, the Exact Exposition definitely presents some quite intriguing features, such as the prolific use of logical distinctions, syllogisms, or full-fledged arguments, to name a few. Regarding the latter, John Damascene's use of certain arguments in order to prove the existence of God not only hold a unique place in Byzantine theology but have also exercised a tremendous influence on Eastern Orthodox apologetics. However, what I would call his rationalization agenda comes not only with merits but with faults as well. It is to both these that the present study draws attention by evaluating them logico-philosophically and interpreting them religio-hermeneutically. What is of special interest is the fact that John Damascene's logical faults are the most interesting parts of his theologizing. [ABSTRACT FROM AUTHOR]

Grammars of ancient Greek usually mention past modal verbs in the imperfect (e.g., ἔδει or ἐχρῆν) as an exception to general "rules" of tense, aspect, and temporal reference in ancient Greek. Though formally a past imperfect, they do not always refer to the real past, but also to, for example, the counterfactual past "he should have helped [but has not]" or present "you should be silent [but are not]." In this article, I provide one of the first comprehensive corpus studies of these modal verbs as a group (rather than a particular verb) and show how their synchronic variation actually reflects their diachronic developments in the counterfactual life cycle. I also explain how certain past modal verbs (viz. ἔδει and ἐχρῆν) develop post-counterfactual usages that refer to the non-past and why the modal particle is found with modal verbs as well as non-modal verbs. [ABSTRACT FROM AUTHOR]

The present study deals with the fragment 110–13 M of Lucilius' Satires , transmitted by Aulus Gellius, and in particular with the intricate transmission of the last of its four lines. The line opens with an obscure Greek word of Homeric inspiration, which presents a number of textual variants and for which diverse emendations have been proposed from the sixteenth century to our times. After examining the variants and establishing the archetype's reading, I reassess the different solutions to the edition of the text and offer an interpretation of this Greek term in the context of the whole fragment. [ABSTRACT FROM AUTHOR]

Most scholars have interpreted Acts 17:28a–c ("for in him we live and move and are") within the context of the Aratus quotation in 17:28e. Yet in doing so, they overlooked the precise meaning of this statement and how it fits within the argument. This article considers the philological aspects and motifs contained in Acts 17:28a–c within their context. Thus, the statement expresses dependence on God by use of the Greek phrase ἔν τινι εἶναι , which appears widely across Greek literature. By taking the evidence from these sources into consideration, it becomes clear that the concise statement of Acts 17:28a–c bundles up various ideas of the Areopagus speech into one thought. [ABSTRACT FROM AUTHOR]

The study of disability in the ancient world is a burgeoning field and is rapidly garnering interest outside of academia as well. This brief article argues that we can expand our engagement with the topic—and with ancient literature broadly—by acknowledging the disabled status of some Greek and Roman authors many of whom are mainstays of our traditional literary canon. Disability-informed approaches to themes like embodiment and phenomenology can contribute to a more complex and grounded under-standing of ancient life and experience as well as deepen our understanding of topics like Stoic philosophy ancient temporalities Greek tragedy and the discourse of disability in the ancient world. [ABSTRACT FROM AUTHOR]

In the twelfth and thirteenth centuries, southern Italy experienced a period of relative political stability and economic prosperity under the Normans as well as the Hohenstaufen dynasty that succeeded them. These cultural conditions fostered a cultural resurgence, which included the composition of Greek poetry. Poets in Sicily wrote from within a multicultural context, including the presence of Arabic- and Latin-speaking communities. Many of their poems illustrate the generative intersections between the Byzantine-Constantinopolitan, Latin, and Arabic traditions. Later in Salento, poetry was written in a rather closed Greek-speaking, Orthodox society. Comparing Greek poetry from Sicily and Salento shows some differences between composition in the two regions. Whereas Sicilian poetry includes especially creative narrative poems, composed for the rich and sophisticated courts of the island, the Salentine poetry bears the stamp of the schoolroom. In fact, most poems from both Sicily and Salento survive in manuscripts that can be traced to a pedagogical environment. While the circulation of these poems was limited to their surrounding regions, their literary sophistication betrays remarkable creativity and the multicultural conditions of composition, further evidence of the vitality of Greek literary culture far from the heartland of the Byzantine Empire. [ABSTRACT FROM AUTHOR]

The analysis of Thucydides 3.30.4 (from the speech of Teutiaplos), which contains the obscure phrase τὸ κενὸν τοῦ πολέμου , as well as of all occurrences of the same phrase in Greek and Latin texts confirms the reading κενόν against the vv. ll. καινόν and κοινόν , and helps establishing the meaning of the proverbial expression πολλὰ (τὰ) κενὰ τοῦ πολέμου. It does not refer to a mental state (illusion etc.), as has been generally assumed, but to a particular situation that can emerge in warfare. The 'void of war' means that one side is in a way neutralized. One of the two opponents is either unable or unwilling to fight, or is clearly inferior, to the degree that it withdraws or surrenders without a battle. The investigation of the proverb's semantics also leads to a better understanding of the Thucydidean use and improves the understanding of Teutiaplos' speech (Th. 3.30). [ABSTRACT FROM AUTHOR]

The appearance of the so-called hapax legomena in a given biblical book is always a great mystery, which raises a justified question about the purpose of their use by the inspired author. This is even more important because the biblical authors develop their own styles and ways of expressing thoughts using more or less clear terms and sentence syntax. The adverb ἀνδρωδῶς0 raises similar questions about its place in the First Book of the Maccabees. The article tries to find an answer to the possible purpose of its use by the hagiographer. Therefore, the following issues are considered. Firstly, is the theology of the book itself sufficient to explain the place of the adverb in this text? Secondly, is it necessary to refer to other books of the Septuagint? Thirdly, should the semantic meaning of the discussed adverb be clarified by reference to the texts of ancient Greek literature in which it appears? It seems that it is in its meaning, discovered in the course of the analysis, that the answer to the purpose of the record made by the hagiographer should be sought. [ABSTRACT FROM AUTHOR]

The article takes as its starting point one of the most common idiomatic expressions in the speech and literature of the Greeks of the Terra d'Otranto (Apulia, Italy) and explores the presence of the same expression (ta fìddha tis cardìa, 'the leaves of the heart') in Byzantine and Modern Greek literature, highlighting its diachronic presence and the different contexts in which it can be found. [ABSTRACT FROM AUTHOR]

A renewed interest in reading the Hebrew Bible as a work of philosophy has reasserted the value of pursuing comparative studies of Greek and Hebrew literature within their common intellectual environment in the Eastern Mediterranean. This study will contribute to a retrieval of Hebraic philosophy in its ancient context through a comparison of Aristotelian practical wisdom and perception as seen in Nicomachean Ethics with commensurate conceptions of wisdom and perception in Deuteronomy. This comparison will advance an appreciation of Deuteronomy as a work of philosophy in its own right, which is distinct yet comparable to Nicomachean Ethics in educating what Martha Nussbaum calls a "society of perceivers" who are skilled at making wise and discerning decisions to attain the Deuteronomic vision of the good. [ABSTRACT FROM AUTHOR]