Search

Copyright of Auster is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Plato's Phaedo aims to restore the reputation of Socrates by transforming him from a political scapegoat of Athens to a hero of the city who had put him to death. As scholars have shown, the dialogue's heroization of Socrates shares affinities with the religious tradition of the hero cult (see White, 2000; Nagy, 2015). In this article I argue that the conceptualization of the philosopher as a cult hero is developed further in the Republic and the Laws. The Republic presents Socrates as the "oikist" of the ideal polis, who makes religious decisions under the authority of god Apollo. In the same vein, the distinguished classes of the philosopher-rulers in the Republic and of the auditors in the Laws are compared to another group also subsumed under the category of cult-heroes, the victorious Olympic athletes. [ABSTRACT FROM AUTHOR]

Although, like other Greek heroes, Hippolytus was not only a figure of myth, but also of cult, this relationship shows important discordant aspects. The aim of this paper is to clarify these aspects, focusing on three significant points of the tragic treatment (the events location, the name of the character, the hero’s relationship with the cult divinity,). With this we try to highlight that Hippolytus —an eminent cult figure in Troezen— was essentially a tragic hero in Athens, and to conclude the importance of an aspect remarked by Euripides in his Hippolytus (the only complete tragedy preserved): the tension and complementarity between Aphrodite and Artemis. [ABSTRACT FROM AUTHOR]

Copyright of Auster is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Orbis Tertius is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper, I propose a general interpretation of images showing the physical exhaustion and apotheosis of Heracles that were produced during the Classical period. These images appear on or take the form of coins, jewels, vase paintings, and sculptures. Building on the major scholarly work on the subject since the late 19th century, I suggest that the iconography of Heracles shows the influence of new religious and philosophical conceptions of his myth, in particular relating to Pythagoreanism, Orphism, and mystery cults, as well as the intellectual climate of 5th century Athens. Rather than appearing as an example of infinite toil and excess in the manner of earlier literary and iconographic representations, Heracles is presented in the Classical period as a model of virtue and self-restraint and a symbol of the triumph of merit over adversity and divine persecution. [ABSTRACT FROM AUTHOR]

Copyright of Auster is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)