Relevant bibliographies by topics / Apuleius. Apuleius Narration (Rhetoric)

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Academic literature on the topic 'Apuleius. Apuleius Narration (Rhetoric)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Apuleius. Apuleius Narration (Rhetoric)"

1

Smith, Warren S. "St. Paul’s Letters and Classical Culture." Ancient Narrative 15 (February 14, 2019): 161. http://dx.doi.org/10.21827/5c643ab42ba9b.

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Paul in his Letters drew on conventions that would have been familiar to anyone receiving a rudimentary Greek education. The persona used at the end of Romans 1 to denounce the sinners in contemporary culture is based on the alazon or boastful man familiar from satire and the diatribe philosophical style of Bion, Seneca, and later Epictetus. The persona in Romans 7 who prays to be delivered from “this body of death” goes back to Greek tragedy and can be paralleled in the tragic tone of such poets as Ovid and Catullus. The beautiful hymn to love in I Corinthians 13 goes back to Socrates’ speech in Plato’s Symposium and also owes much to the pattern for an encomium used in Aristotle’s Rhetoric and followed by Isocrates and Cicero. Paul’s discussion of “the Married and Unmarried Man” in I Corinthians 7 and “The Weak Man’ in Romans 14 are consistent with stereotypes introduced by Aristotle and Theophrastus and found on stage in comedies such as “The Bad Tempered Man.” All these passages are based on cultural commonplaces that would have made Paul’s arguments come alive to a Greek speaking audience.Warren S. Smith is a retired Professor of Classics at the University of New Mexico. Among his books is Satiric Advice on Women and Marriage from Plautus to Chaucer (Michigan, 2005). His articles on Apuleius and the New Testament have appeared before inAncient Narrative. His church service includes teaching stints in the Philippines and Kenya, and weekly visits to a prison in Los Lunas, N.M.
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Barbosa, Tereza Virgínia Ribeiro. "Temperando o conhecimento: narrativas míticas." Revista do Centro de Estudos Portugueses 26, no. 35 (2006): 165. http://dx.doi.org/10.17851/2359-0076.26.35.165-176.

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<p>Retomamos o entendimento de mito desenvolvido por Luciano de Samósata, séc. II d. C., no <em>prolaliá </em><strong>Acerca do âmbar </strong>ou <strong>Os cisnes</strong><em>. </em>Nesse pequeno exercício retórico, o autor ataca o uso da narrativa mítica no processo educativo, qualificando-a de equivocada e comparando-a com as distorções visuais que um corpo submerso na água aparenta sofrer (refração). Em seguida, conjugamos o texto referido a dois tratados de Plutarco de Queronea, séc. I d. C. (<strong>De Liberis </strong>e <strong>De audientis poetis</strong><em>). </em>Voltamos ao gênero ficcional, na intenção de definir o mito e utilizamos as sugestões de Apuleio, séc. II d. C., em seu romance <strong>O asno</strong><em>, </em>acerca da função da narrativa mítica. Concluímos ampliando a aplicação da metáfora estabelecida por Luciano.</p><p>We retake the myth agreement developed for Lucian (II d. C), in the <em>prolalia </em><strong>Concerning the amber </strong>or <strong>The swans</strong>. In this small rhetorical exercise, the author attacks the use of mythical narrative in the educative process, by characterizing it as a kind of a mistake and comparing it with the visual distortions that a submerged body seems to suffer (refraction). After that, we conjugate the cited text and two Treatises of Plutarch of Queronea, (I d. C.), <strong>De Liberis </strong>and <strong>De poetis audientis</strong>. We come back to the ficcional genre, aiming at define the myth. Therefore, we use the suggestions of Apuleius (II d. C.) in his romance <strong>The golden ass</strong>, concerning the function of the mythical narrative. We conclude extending the application of the metaphor established by Lucian.</p>
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Kehoe, Thomas J., and Frederik Juliaan Vervaet. "Honor and Humiliation in Apuleius’ Apologia." Mnemosyne 68, no. 4 (2015): 605–40. http://dx.doi.org/10.1163/1568525x-12341673.

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Apuleius’ Apologia has consistently drawn scholarly attention as an example of soaring rhetoric from the Second Sophistic and for being the only remaining account of a trial for illegal magic from the early Empire. This study opts for a different approach. It uses the Apologia as a window into the culture of Roman provincial high society by examining Apuleius’ motivations for demanding his accusers bring formal charges against him, as well as the social factors that pushed the preceding conflict to such a dramatic climax. The main contention of this inquiry is that the actions of both Apuleius and his enemies reveal the paramount importance of honor as a cultural driver of conflict, and particularly its vocalization in the parry and riposte of insults and humiliation that ultimately resulted in a theatrical courtroom confrontation. The results of this micro-study in Roman provincial life should thus provide a useful complement to both Ifie & Thompson’s excellent paper on Rank, Social Status and Esteem in Apuleius (1977-1978) as well as J.E. Lendon’s magisterial Empire of Honour. The Art of Government in the Roman World (1997). It also adds a practical dimension to Lateiner’s detailed analysis of Apuleius’ literary strategies of humiliation and embarrassment in his Metamorphoses (2001).
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Kotaridi, Yuliya G. "Philosophical Versions of the Eternal Storyline About Cupid and Psyche: from Neoplatonism to Christianity." Проблемы исторической поэтики 27, no. 1 (2020): 36–55. http://dx.doi.org/10.15393/j9.art.2020.7302.

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<p>The subject of this paper is the transformation of the poetics of Cupid and Psyche plot in its national and historical modifications in European literature. The methodology of the analysis is based on mythological studies (A. N. Veselovsky, A. F. Losev) and genre studies (M. M. Bakhtin, S. S. Averintsev, E. M. Meletinsky, etc.). Allegorization of the images of Love and Soul appeared in the antiquity long before the novel by Apuleius “Asinus Aureus” or “Metamorphoses” (the 2<sup>nd</sup> century AD). In a Greek epigram Eros is often associated with the element of fire that puts the soul — “Psycho” — to a variety of ordeals and tortures. In “Metamorphoses” by Apuleius the tale about Cupid and Psyche can be seen as an allegorical narration about the soul traveling around the world and looking for ways to Love and eternal life. Later, the parabolic core of the ancient story was enriched with new motifs from the arsenal of mythology, Neoplatonism and Christianity. The archetypical basis and platonic paradigm of the plot in “Metamorphoses” by Apuleius go together in a syncretic unity, that provides universality and polysemy of the different versions of tales about Cupid and Psyche in European literature. The neoplatonic version of the story, which interprets the reunion between Cupid and Psyche as the Union of God and Soul, is represented in literature by writings of Fulgentius, Boccaccio, Heine, Coleridge, Żuławski and others.</p>
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Penwill, J. L. "Reflections on a ‘Happy Ending’: The Case of Cupid and Psyche." Ramus 27, no. 2 (1998): 160–82. http://dx.doi.org/10.1017/s0048671x00001880.

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The yo-yo problem: first Psyche is mortal and exposed as though for death (DOWN); then she is rescued and cohabits with Cupid (UP); then she falls from Cupid (DOWN); then she searches and with help almost succeeds in her trials (UP); then she fails and lies in a sleep like death (DOWN); then she is rescued by and married to Cupid (UP).Ken Dowden, ‘Psyche on the Rock’ (1982)Well I've been down so goddam' long, that it looks like up to me.Jim Morrison, ‘Been Down So Long’ (1971)Bella fabella (‘beautiful little story’) exclaims the ass at the conclusion of the unnamed old woman's narration of the tale that we have come to know as ‘Cupid and Psyche’, a tale that occupies 63 chapters of books 4, 5 and 6 of Apuleius' Metamorphoses. The beauty of the tale is enhanced by the contrast with its setting: a bandits' cave whose inhabitants' heroicisation of violence and thuggery is very much in the spirit of Homer's Cyclops or Little Alex in Stanley Kubrick's A Clockwork Orange, and an audience that comprises two individuals wrenched from their homes and families by these bandits' depredations—Charite, the kidnapped girl, and Lucius, lashed into assisting in the ransacking of his host Milo's house in Hypata. The tale transports us into a world of romance and fairy tale far removed from the difficulties and dangers of what is portrayed as the real world in Metamorphoses 1-10.
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Vardi, Amiel D. "An anthology of early Latin epigrams? A ghost reconsidered." Classical Quarterly 50, no. 1 (2000): 147–58. http://dx.doi.org/10.1093/cq/50.1.147.

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In Book 19, chapter 9 of the Nodes Atticae Gellius describes the birthday party of a young Greek of equestrian rank at which a group of professional singers entertained the guests by performing poems by Anacreon, Sappho, ‘et poetarum quoque recentium ⋯λεγεῖα quaedam erotica’ (4). After the singing, Gellius goes on, some of the Greek συμπόται present challenged Roman achievements in erotic poetry, excepting only Catullus and Calvus, and criticized in particular Laevius, Hortensius, Cinna, and Memmius. Rising to meet this charge, Gellius’ teacher of rhetoric, Antonius Julianus, admits the superiority of the Greeks in what he calls ‘cantilenarum mollitiae’ in general (8), but to show that the Romans too have some good erotic poets, he recites four early Latin love epigrams, by Valerius Aedituus (frs. 1 and 2), Porcius Licinus (fr. 6), and Lutatius Catulus (fr. I). The same three poets are listed in the same order in Apuleius’ Apology in a list of amatory poets which he provides in order to establish precedents and thus invalidate his prosecutors’ referral to his erotic poems in their accusation (Apul. Apol. 9). Catulus is also enumerated in Pliny's list of Roman dignitaries who composed ‘uersiculos seueros parum’ like his own (Ep. 5.3.5), and an amatory epigram of his is cited by Cicero in De Natura Deorum 1.79 (fr. 2). We possess no further evidence connecting the other two with the composition of either erotic or, more generally, ‘light’ verse, but a poem by Porcius Licinus on Roman literary history is attested by several sources including Varro, Suetonius, and Gellius himself.
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Dissertations / Theses on the topic "Apuleius. Apuleius Narration (Rhetoric)"

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Christy, Elizabeth. "Narratological metamorphoses a study of the narrator stance in Apuleius' Metamorphoses /." Diss., Connect to the thesis, 1993. http://hdl.handle.net/10066/1476.

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Binternagel, Alexandra. "Lobreden, Anekdoten, Zitate - Argumentationstaktiken in der Verteidigungsrede des Apuleius." Hamburg Kovač, 2008. http://www.verlagdrkovac.de/978-3-8300-3412-4.htm.

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Books on the topic "Apuleius. Apuleius Narration (Rhetoric)"

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Frangoulidis, Stavros A. Roles and performances in Apuleius' Metamorphoses. J.B. Metzler, 2001.

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Auctor & actor: A narratological reading of Apuleius' Golden ass. University of California Press, 1985.

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3

The Metamorphoses of Apuleius: On making an ass of oneself. Duckworth, 1992.

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Schlam, Carl C. The Metamorphoses of Apuleius: On making an ass of oneself. University of North Carolina Press, 1992.

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5

A comedy of storytelling: Theatricality and narrative in Apuleius' Golden ass. Winter, 2010.

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Apuleius. Apuleius. Giardini, 1991.

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Apuleius. Apuleius: Rhetorical works. Oxford University Press, 2001.

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Sandy, Gerald N. The Greek world of Apuleius: Apuleius and the second sophistic. Brill, 1997.

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Winkler, John J. Auctor & actor: A narratological reading of Apuleius's Golden ass. University of California Press, 1985.

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Studien zur Struktur der "Milesischen" Novelle bei Petron und Apuleius. Akademie der Wissenschaften und der Literatur, 1997.

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Book chapters on the topic "Apuleius. Apuleius Narration (Rhetoric)"

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MAY, REGINE. "Drama, Philosophy, and Rhetoric: Apuleius’ Minor Works." In Apuleius and Drama. Oxford University Press, 2006. http://dx.doi.org/10.1093/acprof:oso/9780199202928.003.0003.

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"5. Rhetoric and Philosophy in Apuleius’ Times." In Apuleius and the Metamorphoses of Platonism. Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.nutrix-eb.4.00127.

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"THE WINGED ASS. INTERTEXTUALITY AND NARRATION IN APULEIUS’ METAMORPHOSES." In The Ancient Novel and Beyond. BRILL, 2003. http://dx.doi.org/10.1163/9789047402114_015.

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"Petronius and Apuleius: the good; the bad; and the nequissimi." In The Rhetoric of Gender Terms. BRILL, 1992. http://dx.doi.org/10.1163/9789004329164_012.

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Mollea, Simone. "Humanitas: A Double-edged Sword in Apuleius the Orator?" In The Rhetoric of Unity and Division in Ancient Literature. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110611168-018.

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