1,722,521 research outputs found
Diogenes of Babylon: a Stoic on music and ethics
No full textThe aim of this thesis is to analyse Diogenes of Babylon's musico-ethical theories, to
place them into their historical context, and to examine the possible influences on his
thought. Earlier treatments of this Stoic's work have been hampered by the lacunose
state of Philodemus' surviving text, the major source, and in some cases an opponent's
views have been mistakenly attributed to Diogenes. Conversely, the state of the text
together with erroneous column numbering, have resulted in part of Diogenes'
philosophy being ascribed to his Epicurean opponent.
Taking Professor Delattre's recently reconstructed edition of Philodemus’ De
musica as my starting point, I attempt to more fully analyse Diogenes' theory of music
and ethics. Following a short introductory chapter, I briefly examine Diogenes' other
interests, analyse his psychology compared with that of earlier Stoics, and examine
how that fits into Diogenes' view on music in education.
I outline Diogenes' general view on music, and compare the musical writings
of Plato, Aristotle and the early Peripatetics with those of Diogenes, particularly in
relation to education, and outline areas that might have influenced the Stoic. I also
look at later writings where they can be seen as evidence for Diogenes' work. An
examination of views on poetry as reported by Philodemus elucidates Diogenes' claim
that the mousikoi of music were analogous to the kritikoi for poetry.
In the thesis as a whole, I argue that far from having a radical musical theory,
Diogenes fitted easily into the traditional musico-historical context, but developed a
more technical approach than those before him.
In addition to arguing for Diogenes' orthodoxy, I suggest that Philodemus had
two motives in writing this polemical work. In refuting the Stoic's claims regarding
music, he also vigorously defends the Epicurean school against accusations of
ignorance
Philodemus, on Anger
No full textCover -- Contents -- Preface -- Abbreviations -- Introduction -- Sigla -- Text, Translation, and Notes -- Bibliography -- Index VerborumDescription based on publisher supplied metadata and other sources.Electronic reproduction. Ann Arbor, Michigan : ProQuest Ebook Central, YYYY. Available via World Wide Web. Access may be limited to ProQuest Ebook Central affiliated libraries
Vergil and Philodemus
No full textThis dissertation explores the relationship between the poetry of Vergil and the texts and doctrines of the Epicurean poet and philosopher Philodemus in the light of papyrological evidence confirming Vergil’s association with Philodemus and his Epicurean school on the Bay of Naples. I show that Vergil engages extensively with a wide range of Philodeman intertexts in the Eclogues, the Georgics, and the Aeneid, and suggest ways in which an appreciation of these interactions may inform our interpretations of Vergil’s poetry. I argue that Philodemus’ views on ethics and poetics, his epigrams, and his Epicurean exegesis of Homer are all reflected in Vergil’s works, multiplying its interpretative possibilities. Although Vergil appears to engage in a close dialogue with Philodemus throughout his poetic career, I find that he is by no means a doctrinaire student, but an intelligent and at times combative reader of his teacher’s texts and doctrines. My first chapter discusses Philodemus’ life in Italy, his surviving works, and his influence within Roman society, before reviewing the evidence for Vergil’s Epicurean education under Philodemus. In the next chapter I argue that Vergil’s conception of poetry in the Eclogues and the Georgics was shaped to a large extent by the Epicurean theory of poetry elaborated in Philodemus’ treatises On Poems and On Music. My third chapter analyses Vergil’s representation of anger throughout the Aeneid in the light of Philodemus’ treatise On Anger. I suggest that Philodemus’ theory of anger provided an important model for Vergil’s characterisation of a range of major figures, including Aeneas, Turnus, Dido, Amata, Juno, Mezentius, and Nisus and Euryalus. In the fourth and final chapter I examine Vergil’s interaction with a number of possible Philodeman intertexts in the Carthage episode in Aeneid 1 and 4, through which he appears to invite an Epicurean reading of the values and motivations of the Carthaginians and the Trojans
Janko, R., Philodemus On Poems Book One
Full text linkThis volume is the first fruit of the Philodemus Translation Project, which involves David Armstrong, Jeff Fish, Constantina Romeo, James Porter and Richard Janko, and is dedicated to the editing and publication of the aesthetic works of the 1st century BC Epicurean philosopher and poet Philodemus of Gadara. Forthcoming volumes are to include two further volumes of On Poems, and also On Rhetoric, and On Music. Dirk Obbink�s edition of Philodemus On Piety, Part One appeared in 1996, and Part Two is expected from OUP in 2003. So Janko�s (J.) book is part of an extraordinary and very valuable resurgence of scholarship on Philodemus and the Herculaneum papyri
Philodemus, Index Eleaticorum et Abderitarum, edited by Gertjan Verhasselt
No full textPHerc. 327 preserves fragments of what is traditionally considered a history of the Eleatic and atomistic schools. The author of this work appears to be Philodemus. Although the work is traditionally attributed to Philodemus’ Arrangement of the Philosophers, it may have been a work that dealt exclusively with Democritus. This is a new edition of this papyrus, based on a renewed inspection of the original. The edition contains some unedited pieces, which include a piece containing the subscriptio and another piece that might provide a bibliological note on the work
Philodemus, Index Eleaticorum et Abderitarum, edited by Gertjan Verhasselt
No full textPHerc. 327 preserves fragments of what is traditionally considered a history of the Eleatic and atomistic schools. The author of this work appears to be Philodemus. Although the work is traditionally attributed to Philodemus’ Arrangement of the Philosophers, it may have been a work that dealt exclusively with Democritus. This is a new edition of this papyrus, based on a renewed inspection of the original. The edition contains some unedited pieces, which include a piece containing the subscriptio and another piece that might provide a bibliological note on the work
Voula Tsouna, The Ethics of Philodemus
No full textGiovacchini Julie. Voula Tsouna, The Ethics of Philodemus. In: Revue Philosophique de Louvain. Troisième série, tome 108, n°1, 2010. pp. 170-174
Philodemus, [History of the Eleatic and Atomistic Schools(?)], PHerc. 327: Introduction, Edition and Commentary
No full textPHerc. 327 preserves fragments of what is traditionally considered a history of the Eleatic and atomistic schools. The author of this work appears to be Philodemus. Although the work is traditionally attributed to Philodemus’ Arrangement of the Philosophers, it may have been a work that dealt exclusively with Democritus. This article presents a new edition of this papyrus, based on a renewed inspection of the original, with an introduction and commentary. The edition contains some unedited pieces, which include a piece containing
the subscriptio and another piece that might provide a bibliological note on the work
Philodemus, On property management
No full textElectronic access restricted; authentication may be required:9781589836679978158983765
Philodemus of Gadara
No full textPhilodemus of Gadara (b. Gadara c. 110–d. after 40 bce) was an Epicurean philosopher (see also Oxford Bibliographies article in Classics “Epicureanism”) and poet of Greek epigrams (for a discussion whether the poet and the philosopher were different persons, see Biography). After studying in Athens with Zeno of Sidon, the head of the Epicurean Garden at the time, he moved to Italy and became a protégé of L. Calpurnius Piso Caesoninus, father-in-law of Julius Caesar and consul in 58 bce. He seems to have been in contact with part of the Roman political and cultural elite, especially with members of the circle of Maecenas. Cicero calls him a personal acquaintance (In Pisonem 68) and may have drawn on his De pietate in the doxographical part of De natura deorum 1. Horace seems to be influenced by him in his Ars poetica and Philodemus himself addresses several of his books to high-ranking individuals: apart from his patron Piso, to C. Vibius Pansa Caetronianus, consul 43 bce, to Virgil (also Vergil) and to his (and Horace’s) friends Plotius Tucca, L. Varius Rufus, and Quintilius Varus. Whereas Philodemus’s poems enjoyed some popularity during his lifetime and thirty-four of them were included in the Greek Anthology, all of his extensive philosophical writings are preserved only in the charred scrolls discovered at the Villa dei Papiri in Herculaneum. The majority contain philosophical works by Philodemus, some books are preserved in multiple copies, some appear to be drafts. They cover several areas, most prominently history of philosophy, ethics, aesthetics (rhetoric, music, poetry), and theology. The discussion can be very subtle and specialized. Philodemus often provides information about or quotations from Hellenistic sources otherwise lost or unattested. The scrolls are, however, heavily damaged and difficult to read. Thus, analysis of the content of Philodemus’s philosophical writings largely depends on the availability of new and reliable editions of these papyri and many general conclusions depend on single readings (see the Oxford Bibliographies article in Classics “Herculaneum Papyri” by W. B. Henry).</p
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