Here's the powerpoint and my notes:
Democracy and Imperialism Discussion Forum 2013-4
Democracy and Imperialism Discussion Forum 2013-4
Student Reading & Lecture Presentation preparation
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My presentation today will be about the role of women and slaves in democratic Athens. Chapter 6 (Limiting Democracy: The Political Exclusion of Women and Slaves) of Ancient Greek Democracy by Eric Robinson, my main source. Available as an e-resource via the library website: http://webcat.warwick.ac.uk/search~S7?/Xgreek+democracy&searchscope=7&SORT=DZ/Xgreek+democracy&searchscope=7&SORT=DZ&extended=0&SUBKEY=greek+democracy/1%2C17%2C17%2CB/frameset&FF=Xgreek+democracy&searchscope=7&SORT=DZ&1%2C1%2C0 likes
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My presentation will consider the importance of considering the background of a source to fully appreciate its utility. Specifically considering Plutarch's Parallel Lives.0 likes
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My presentation will look at the aetiological myths surrounding the foundation of the Areopagus, namely the trial of Ares by a jury of 12 Olympian gods, and the trial of Orestes for the murder of his mother Clytemnestra in the/Eumenides /(the final play of Aeschylus's /Oresteia/). I will look chiefly at what role they played in establishing the the court as an important Athenian institution.0 likes
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In light of our upcoming seminar with Paul Cartledge I will be discussing his work on Antiphon's/Against Erasistratos /frr. 57 - 9. 57. There is a speech by the orator Antiphon which has the title Concerning Peawfowl. In the speech itself there is no mention of the word ‘peacock’, though he often refers to the ‘spangled birds’. These he says were kept by Demos son of Pyrilampes, and many people in their yearning for a sight of the birds travelled from Sparta and Thessaly and spared no effort to get hold of eggs. Regarding their appearance he writes: ‘If one were to bring the birds down and leave them in the polis, they would fly clean away. But if, to prevent that, one were to clip their wings, the source of their beauty would be removed. For it is in their wing-feathers, and not in their bodily form, that their beauty resides.’ To show that the sight of them was indeed eagerly sought after, he says again in the same speech: ‘On the first day of every month anyone who wishes is admitted. But on all other days absolutely no intending visitor is ever allowed in. and that has been the case, not just since yesterday or the day before, but for more than thirty years.’ 58. They placed a valuation of 1,000 drachmas on a male-female pair, as Antiphon says in the speech Against Eraisistratos. 59. ‘Sightly’ instead of ‘becoming’ (is used by) Antiphon in the Concerning Peawfowl0 likes
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My presentation will look at Athens's expedition to Sicily, the reasoning behind it and its disastrous outcome.0 likes
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My presentation will be on Demogogues. I will be looking at some different theories on their place in Athens/the attitudes toward them.0 likes
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Here is the presentation I will be using.0 likes
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My presentation will be on the stele dedicated at ancient Acharnae bearing the oath of Plataea. The idea to discuss this stele came from reading Paul Cartledge's book entitle After Thermopylaea, the Oath of Plataea.0 likes
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Updated presentation0 likes
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My presentation will first look at the Zeus of Artemision found off the northern coast of Euboea. Jockey (Hellenistic): http://ancientart.tumblr.com/post/27350820828/the-jockey-of-artemision-is-a-large-hellenistic
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First half of Creon's opening speech in Sophocles' Antigone: "My countrymen, the ship of state is safe. The gods who rocked her, after a long, merciless pounding in the storm, have righted her once more. Out of the whole city I have called you here alone. Well I know, first, your undeviating respect for the throne and royal power of King Laius. Next while Oedipus steered the land of Thebes, and even after he died, your loyalty was unshakable, you stood by their children. Now then, since the two sons are dead - two blows of fate in the same day, cut down by each other’s hands, both killers, both brothers stained with blood - as I am next in kin to the dead, I now possess the throne and all its powers. Of course you cannot know a man completely, his character, his principles, sense of judgement, not till he’s shown his colours, ruling the people, making laws. Experience, there’s the test. As I see it, whoever assumes the task, the awesome task of setting the city’s course, and refuses to adopt the soundest policies but fearing someone, keeps his lips locked tight, he’s utterly worthless. So I rate him now, I always have. And whoever places a friend above the good of his own country, he is nothing: I have no use for him. Zeus my witness, Zeus who sees all things, always - I could never stand by silent, watching destruction march against our city, putting safety to rout, nor could I ever make that man a friend of mine who menaces our country. Remember this: our country is our safety. Only while she voyages true on course can we establish friendships, truer than blood itself. Such are my standards. They make our city great." Through this speech I will ask the question how democratic is Tragedy?0 likes
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I am going to be presenting on Isocrates' speech 'On the Peace'. Here are some of the extracts I will be talking about: [3] I observe, however, that you do not hear with equal favour the speakers who address you, but that, while you give your attention to some, in the case of others you do not even suffer their voice to be heard.1 And it is not surprising that you do this; for in the past you have formed the habit of driving all the orators from the platform2 except those who support your desires. [6] for the former put into our minds the expectation both of regaining our possessions in the several states and of recovering the power which we formerly enjoyed,1 while the latter hold forth no such hope, insisting rather that we must have peace and not crave great possessions contrary to justice,2 but be content with those we have3—and that for the great majority of mankind is of all things the most difficult. [10] And yet, if you really desired to find out what is advantageous to the state, you ought to give your attention more to those who oppose your views than to those who seek to gratify you, knowing well that of the orators who come before you here, those who say what you desire are able to delude you easily—since what is spoken to win favor clouds your vision of what is best—whereas those who advise you without regard to your pleasure can affect you in no such way, [14]But I know that it is hazardous to oppose your views1 and that, although this is a free government, there exists no ‘freedom of speech’2 except that which is enjoyed in this Assembly by the most reckless orators, who care nothing for your welfare, and in the theatre by the comic poets.3 And, what is most outrageous of all, you show greater favour to those who publish the failings of Athens to the rest of the Hellenes than you show even to those who benefit the city, while you are as ill-disposed to those who rebuke and admonish you4 as you are to men who work injury to the state. [29] And this is the very thing which has happened to our city; for we think that, if we sail the sea with many triremes and compel the various states to pay contributions1 and send representatives2 to Athens, we have accomplished something to the purpose. But in fact, we have been completely misled as to the truth; for of the hopes which we cherished not one has been fulfilled; on the contrary, we have reaped from them hatreds and wars and great expense. And this was to be expected; [51] We are concerned about our polity no less than about the safety of the whole state and we know that our democracy flourishes and endures in times of peace and security while in times of war it has twice already been overthrown,1 but we are hostile to those who desire peace as if suspecting them of favoring oligarchy,2while we are friendly to those who advocate war as if assured of their devotion to democracy. [95]We have a most convincing proof of this. For imperialism worked the ruin not only of Athens but of the city of the Lacedaemonians also, so that those who are in the habit of praising the virtues of Sparta1 cannot argue that we managed our affairs badly because of our democratic government whereas if the Lacedaemonians had taken over the empire the results would have been happy both for the rest of the Hellenes and for themselves. For this power revealed its nature much more quickly in their case.2 Indeed it brought it to pass that a polity which over a period of seven hundred years3 had never, so far as we know, been disturbed by perils or calamities was shaken and all but destroyed in a short space of time.0 likes
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I will be presenting today on A. H. M. Jone's discussion on freedom and the source of democracy.*pg.93-5 in:* *Jones, A. H. M (1958) Athenian Democracy (Frederick A. Praeger: New York)*0 likes
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Tomorrow my 5 minute presentation will be about an Honourific Athenian inscription to Oiniades of (Old) Skiathos. I will be using powerpoint. Sean
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For my presentation I shall be looking at the role of the ordinary man in democracy in the 5th century (and particularly during the Peloponnesian war) through Aristophanes' play The Acharnians.0 likes
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For my presentation I will be looking at the Piraeus, particularly in terms of who the people of the Piraeus were and how much of an effect they may or may not have had on Athenian democracy.0 likes
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In this post <> Melissa Pearce wrote: > For my presentation I shall be looking at the role of the ordinary man in > democracy in the 5th century (and particularly during the Peloponnesian war) > through Aristophanes' play The Acharnians. > > “Young orators who mock us left and right, Knowing our vocal strength’s exhausted quite” (line 680-1) “How to get peace – they don’t give a damn about that” (line 26) “Regular meeting of the Assembly, due to start at sunrise, and not a soul here on the Pynx! Everybody’s down in the Market Square gossiping, that is when they’re not dodging the red rope.” (line24-7) “the arrest of that man was an insult to the Assembly!” (line 55-6) “But you don’t know why I made peace. Listen – won’t you listen?” (line 294)0 likes
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I will be looking principally at the reception of ancient constitutions in Sir Thomas More's (1478-1535 CE) celebrated, albeit perplexing work, Utopia. This work whilst also being a literary masterpiece in itself and vital to the idealogical debates of the Renaissance, is often considered a foregrounding for the Marxism-Leninist movement of the 20th century. In it, More sets out – perhaps ironically, a vision for an 'ideal' society which ranges from the reasonable to the downright bizarre (including naked marriage ceremonies so the future couple can 'cop a feel' and make sure the goods live up to expectation). Discussion will focus particularly on: More's own public life, and how this deviates from the image supplied in Utopia; More's dramatic distancing from his theoretical state through the character Hythloday and his travels, and finally the philological nature of Utopia itself deriving from the Greek οὐ ("not") and τόπος ("place"). The book is relatively short and worth a read if you get the chance, it is attached.0 likes
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Hi all, This is my powerpoint presentation from today. Hope it helps! Sean0 likes
