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FALCIONI, BIANCA. "PLUTARCO, PLATONICAE QUAESTIONES. TRADUZIONE E COMMENTO." Doctoral thesis, Università degli Studi di Milano, 2022. http://hdl.handle.net/2434/905813.
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The aim of the thesis is the Italian translation and the first Italian running commentary of Plutarch’s exegetical work Platonicae Quaestiones (following the text established by Harold Cherniss in his critic edition for the Loeb Classical Library, Plutarch Moralia vol. XIII, part. I, 1976). The introduction of the thesis is devoted to the literary genre of the quaestiones, its importance in the imperial age and within Plutarch’s philosophical production. The core of the thesis is then composed by the translation followed by an accurate study of each quaestio. The commentary focuses on Plutarch’s argumentation, starting from his approach to the platonic text quoted at the beginning of the quaestio. Hence, Plutarch’s exegesis is compared with that of the other platonic questions, with the plutarchean corpus and with the platonic environment of his time. The commentary reports the modern debate about each quaestio. The conclusion of the thesis tries to demonstrate the presence of a thematic continuity within the ten quaestiones, that apparently are only a disorganized collection. Given this feature, it is less plausible to imagine that Plutarch composed the Platonicae Quaestiones with the specific aim to build a philosophical path. On the other hand, it is more than correct to recognize that the impression of a thematic continuity within the ten quaestiones depends on the ubiquitous presence of those issues that are pivotal in Plutarch’s philosophy: god, cosmic soul and individual soul.
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Chiopris, Matteo <1988>. "Plutarco ed Ateneo nei "Saturnalia" di Macrobio." Master's Degree Thesis, Università Ca' Foscari Venezia, 2015. http://hdl.handle.net/10579/6718.
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Panoramica relativa alla presenza nel testo dei Saturnalia di significativi richiami e reminiscenze provenienti dalla letteratura greca; focus sulle motivazioni sottostanti alla loro rielaborazione nel testo latino.
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Silva, Maria Aparecida de Oliveira. "Plutarco e Roma: o mundo grego no Império." Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-06122007-105630/.
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Diferentemente das recorrentes assertivas sobre o comprometimento político dos intelectuais gregos no Império, a nosso ver, a partir do século II d.C., a chamada Segunda Sofística é um indicativo do movimento cultural grego iniciado no século I d.C. Embora seus integrantes apresentem intenções distintas em seus escritos, os intelectuais gregos do Império participam de estilos e temáticas narrativas semelhantes. No caso de Plutarco, e essa é a nossa tese central, demonstramos que nosso autor não compôs sua obra para exaltar ou glorificar o Império romano ou ainda a cultura grega. Sendo assim, seus escritos representam a expressão da singularidade e da utilidade da tradição cultural grega para o fortalecimento político do Império. O objetivo principal de Plutarco está, pois, em construir uma identidade grega no Império, pautada na história de seu povo e em sua tradição cultural, para exibir ao mundo romano a contribuição dos gregos para a formação do Império.Differently from the usual assertions about the Greek intellectuals\' political compromise with the Empire, in our perspective, as from the second century A.D., the so called Second Sophistic is an indicative of the Greek cultural movement started in the first century A.D. Although its members present distinct intentions of their writings, the Greek intellectuals of the Empire develop similar styles and themes through their narratives. Considering Plutarch\'s case, and this is the core of our thesis, we demonstrate that our author did not write his work to exalt nor to glorify the Roman Empire nor the Greek culture. His writings represent the expression of the singularity and the usefulness of the Greek cultural tradition for the political strength of the Empire. Plutarch\'s main objective is to build a Greek identity in the Empire, based on the history of the people and their cultural tradition to exhibit the Greeks\' contribution to the formation of the Roman Empire.
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Rocha, Junior Roosevelt Araujo da. "O Peri Mousike, de Plutarco : tradução, comentarios e notas." [s.n.], 2007. http://repositorio.unicamp.br/jspui/handle/REPOSIP/269070.
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Orientador: Flavio Ribeiro de OliveiraTese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: Esta Tese apresenta uma tradução para o português do livro Peri Mousikes, de Plutarco, acompanhada de notas. Além da tradução, apresenta-se também uma introdução e comentários ao texto. Na introdução, aborda-se o conteúdo do tratado (história da música grega e teoria musical); a questão da autoria; o problema da transmissão do texto; e, também, na introdução, apresenta-se uma breve iniciação à teoria musical grega e aos instrumentos musicais. Na parte dedicada aos comentários, trata-se de questões importantes presentes no tratado que pedem maiores esclarecimentos. Nessa parte, além disso, são relacionados temas que se encontram dispersos no texto de Plutarco, tentando assim oferecer uma costura mais coerente das idéias e assuntos discutidos
Abstract: This PhD dissertation presents a translation to the Portuguese of the book Peri Mousikes, by Plutarch, with notes. With the translation, it presents also an introduction and commentaries to the text. In the introduction, it deals with the treatise content (history of Greek music and musical theory); the authorship question; the text transmission problem; and, also, in the introduction, it presents a brief initiation to the Greek musical theory and to the study of the musical instruments. In the part dedicated to the commentaries, it deals with important questions present in the treatise which ask for more explanations. In this part, besides, some arguments, which are dispersed in Plutarch's text, are put in relation, trying in this way to offer a reading more coherent of the ideas and themes discussed.
Doutorado
Mestre em Linguística
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Padovani, Francesco. "Sulle tracce del Dio. Teonimi ed etimologia in Plutarco." Doctoral thesis, Scuola Normale Superiore, 2017. http://hdl.handle.net/11384/86189.
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Vigorito, Marianna. "Saggio di commento al De audiendis poetis di Plutarco." Doctoral thesis, Universita degli studi di Salerno, 2014. http://hdl.handle.net/10556/1603.
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2012-2013L’elaborato si divide in due sezioni. La prima comprende un’introduzione all’opuscolo riguardante un’ipotesi di datazione dell’opuscolo; un’analisi delle finalità del trattato, una rassegna degli studi in merito alla struttura, con riferimento alle formule incipitarie di ciascun paragrafo in cui l’opuscolo è stato suddiviso dai moderni studiosi; un’approfondimento sulle idee estetiche e delle fonti filosofiche presenti all’interno dell’opera e sul valore pedagogico della poesia e dei metodi di lettura proposti da Plutarco; una breve disamina dell’uso delle citazioni; un’indagine accurata del lessico utilizzato dal Cheronese con un focus sul valore del termine ηὸ μςθῶδερ. Il De audiendis poetis è un’opera di natura pedagogica e rientra nei trattati di carattere filosofico-popolare di matrice etica-morale. Così come gli opuscoli plutarchei di carattere pedagogico anche nel De audiendis poetis vi è un atteggiamento pragmatico: nell’opuscolo, non classificabile come trattato di estetica né di critica letteraria, bensì di filosofia morale, si attribuisce alla poesia un fine pedagogico, grazie ad una serie di suggerimenti di carattere strumentale che possano essere d’aiuto nell’approccio alle letture poetiche, e la poesia diventa uno strumento di educazione preparatorio in vista dell’apprendimento della verità filosofica, purché opportunamente letta, ma, contenendo al suo interno al tempo stesso elementi utili e pericolosi, sarà necessario preoccuparsi che l’animo dei giovani lettori non ne sia danneggiato. [a cura dell'autore]
XII ciclo n.s.
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Silveira, Mariana Duarte. "A imagem feminina na Moralia: heroísmo e outras virtudes." Universidade de São Paulo, 2006. http://www.teses.usp.br/teses/disponiveis/8/8143/tde-23082007-130557/.
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A pesquisa apresentada consiste em cinco momentos distintos: Capítulo I - introdução situando a abra e o autor; Capítulo II - ensaios que contextualizam as obras traduzidas, apresentando alguns aspectos relevantes no olhar de Plutarco para a posição da mulher nos âmbitos público e privado; Capítulo III - traduções de três tratados de Plutarco: As virtudes das mulheres, Preceitos para o casamento e Carta de consolação à sua mulher; Capítulo IV - sob o título de considerações finais, destaca como a idéia de virtude feminina perpassa os textos traduzidos e como o conceito de virtude em alguns autores gregos dialoga com a idéia de virtude feminina presente na obra de Plutarco. O Capítulo V, por sua vez, apresenta um glossário dos nomes traduzidos.The research done has five different moments: Chapter I - an introduction presenting the author and his work; Chapter II - essays that remit the translated works to the context at that period, showing some relevant thoughts of Plutarch about women position in public and private spaces, during the Ancient times; Chapter III - translation of three Plutarch\'s works: Bravery of Women , Advice to bride and groome and Consolation to his wife; Chapter IV - the final considerations emphasize how the idea of feminine virtue is inserted in the translated works and also the interlocution between the concept of virtue in some Greek authors and Plutarch\'s ideas. Chapter V presents a glossary of the translated names.
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Dygas, Filho Ryszard. "O PLUTARCO ESCRITOR – OU O CARÁTER LITERÁRIO DAS BIOI PARALLELLOI." Instituto de Letras, 2014. http://repositorio.ufba.br/ri/handle/ri/26588.
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Plutarco de Queroneia (46-120) foi um prolífico polímata grego do período do Império Romano. Plutarco se destacou nos campos da Literatura, História, biografia, retórica e da filosofia. A obra de Plutarco teve o objetivo de preservar a cultura e a identidade gregas e promover esta cultura grega perante Roma, acentuando a helenização do povo romano. Este presente texto constitui uma experiência de crítica literária baseada, sobretudo, no método de Otto Maria Carpeaux associado com a crítica de Harold Bloom. Neste texto são estudados os elementos literários das duas principais biografias de Plutarco: Vida de Alexandre e Vida de Júlio César, além da atividade comparativa entre Plutarco, Homero e Platão.
Plutarch of Queroneia was a prolific Greek polymath of the Roman Empire. The work of Plutarch excelled in the fields of Literature, History, biography, rhetoric and philosophy. The Plutarch‟s work aimed to preserve the Greek culture and Greek identity and promote this Greek culture in Rome, accentuating the Hellenization of the Roman elite. This present text is an experience of literary criticism based primarily on Otto Maria Carpeaux Method associated with the criticism of Harold Bloom. Here, have studied the literary elements of the two major biographies of Plutarch: Life of Alexander and Life of Julius Caesar, in addition to comparative activity among Plutarch, Homer and Plato.
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Tanga, Fabio. "Edizione critica, traduzione e commento del Mulierum Virtutes di Plutarco." Doctoral thesis, Universita degli studi di Salerno, 2011. http://hdl.handle.net/10556/159.
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2009 - 2010Dopo aver recensito, analizzato sotto vari aspetti e collazionato tutti i testimoni del Mulierum Virtutes di Plutarco, si è stabilito un testo critico dell’opera provvisto di apparato e note filologiche e di traduzione italiana corredata di note esegetiche a carattere stilistico, filosofico e letterario. Il vaglio codicologico ha consentito di indagare i passaggi di proprietà e gli spostamenti subìti da alcuni codici nel corso dei secoli ma non di costituire uno stemma codicum, a causa della diffusa contaminazione tra manoscritti. Tuttavia sono state individuate alcune lezioni interessanti di codici in precedenza trascurati, mentre lo studio e l’analisi contestuale dell’intera tradizione a stampa dell’ opuscolo ha consentito di correggere od integrare sviste ed omissioni di recenti editori moderni per costituire un apparato positivo che, nel rispetto dell’usus scribendi plutarcheo, lascia spazio all’anomalia linguistica senza indulgere all’interventismo congetturale e valorizzando le intuizioni ed annotazioni di umanisti quali Alamanno Rinuccini e Francesco Filelfo. La resa italiana, fondata anche su un sistematico confronto con le altre versioni latine, italiane ed europee dell’opuscolo che si sono susseguite fin dall'epoca umanistico-rinascimentale, aderisce al testo plutarcheo interpretando senza elusioni o distorsioni le sezioni più controverse. Lo studio del Mulierum Virtutes ha portato ad ipotizzare una differente titolazione dell’opuscolo suffragata da contestuali riferimenti tardoantichi, all’individuazione di una mancata o parziale revisione strutturale dell’opera, al riconoscimento di vezzi stilistici connotati da eleganza di ductus e da scelte lessicali omogenee. Sono emerse figure femminili dotate di eccellenti qualità sul versante fisico, politico e militare, il cui carattere di frequente e talora sovrumana ordinarietà mette in crisi l’idea di una generica ed assoluta supremazia del sesso maschile. Il proemio dell’opuscolo ha ricevuto un commento, tra l’altro, sensibile ai rimandi filosofici, ai residui dialogici, agli schematismi esemplificativi, alla ricontestualizzazione moralistica delle sententiae, alla complementarità con i Coniugalia Praecepta, ai problemi di suddivisione, ai motivi presenti nell’inedita opera di commento ad opera di Lucantonio Ridolfi e al contestuale richiamo alle Vite Parallele. La fortuna del Mulierum Virtutes mostra un’opera divenuta archetipo del genere catalogico di argomento femminile nell’ambito della letteratura europea e quale modello, fondo di erudizione o oggetto di emulazione a partire dal retore macedone Polieno, dal Tractatus de Mulieribus, dalle traduzioni di Diego Gracián de Aldrete e Luis Vives, dalla ritraduzione di Lascaris fino a giungere a Giovanni Boccaccio, Torquato Tasso, Giovanbattista Vico e ai più recenti scrittori, storiografi e tragediografi. [a cura dell'autore]
IX. n.s.
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Farmer, E. M. "Plutarco Elías Calles and the revolutionary government in Sonora, Mexico, 1915-1919." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.598937.
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This dissertation addresses Plutarco Elías Calles's government in the Mexican state of Sonora between 1915 and 1919, the years immediately following the period of most intense armed conflict in the Mexican revolution. Calles, the most astute and influential politician to emerge from the revolutionary struggle as well as the founder of the modern Mexican state, has been the most conspicuously ignored figure in the extensive historiography on the revolution. Until very recently it was generally accepted that Calles's political development began with his appointment in 1920 as Obregón's interior minister, and that from this office and later as president he pioneered corporatistic programs of agrarian reform and labour organization. Furthermore, revisionist historians have long characterized Calles as the principal influence in the betrayal of the supposedly more 'radical' and 'revolutionary' movements led by Villa and Zapata, who represented popular aspirations and a nationalistic response towards foreign capital finally redeemed by President Cárdenas in the late 1930s. My research, which in a narrative sense complements the wellknown work of the Mexican historian Héctor Aguilar Camín, suggests that the half decade of the callista state government in Sonora had a direct and important bearing on the future character of Mexican government and politics. Indeed, I have found Calles's governorship in Sonora to be a dry run for policies later implemented nationally. Calles pursued a programme which included the expansion of the public education system, substantial, often militarized agrarian reform, advanced labour reforms and the promotion of unions linked to the government, and the successful submission of large American firms to Mexican law; he expelled the Catholic clergy from the state and enforced the prohibition of alcohol and gambling.
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Sacco, Alessio <1987>. "Il 'De laude ipsius' di Plutarco: analisi critico-testuale, traduzione e commento." Doctoral thesis, Università Ca' Foscari Venezia, 2017. http://hdl.handle.net/10579/10367.
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La presente ricerca, che ha per oggetto il trattato Περὶ τοῦ ἑαυτὸν ἐπαινεῖν ἀνεπιφθόνως (De laude ipsius) di Plutarco, si articola in tre parti. La prima è costituita da un saggio introduttivo in cui si discutono, nell’ordine, la struttura e il genere letterario dell’opera, l’identificazione del dedicatario, la datazione, le strategie argomentative (con particolare attenzione all’impiego delle citazioni letterarie e degli exempla storico-aneddotici) e le caratteristiche formali; seguono una storia delle occorrenze del termine περιαυτολογία (autoelogio), attestato per la prima volta in Plutarco, e un profilo storico-letterario di questo strumento retorico in cui il De laude ipsius è messo a confronto sia con i testi classici appartenenti a diversi generi letterari (lirica corale, commedia, oratoria giudiziaria) in cui sono presenti sezioni o elementi autoelogiativi (alcuni dei quali, come il De corona di Demostene, sono divenuti modelli per lo sviluppo della teoria dell’autoelogio), sia con i trattati – perlopiù coevi o successivi a Plutarco – in cui la περιαυτολογία è discussa sul piano retorico (in particolare Elio Aristide, lo Pseudo-Elio Aristide e lo Pseudo-Ermogene); viene quindi preso in esame il legame tra il πολιτικὸς ἀνήρ e lo φθόνος nelle opere di Plutarco, che regola le modalità di impiego e di elaborazione dell’autoelogio, determinando l’individuazione delle circostanze che lo legittimano e la scelta dei contenuti e delle caratteristiche formali; il saggio termina con una sezione in cui si illustrano i risultati di uno studio preliminare sulla tradizione manoscritta del De laude ipsius, che include la presentazione dei testimoni (compresi alcuni codici non considerati dai precedenti editori), alcune osservazioni sui loro rapporti, un’analisi dettagliata delle lectiones singulares del Par. 1956 (D) e una storia della fortuna dell’opera e delle sue vicende editoriali. Nella seconda parte si propone una nuova traduzione, realizzata tenendo conto delle principali versioni pubblicate a partire dal Cinquecento e affiancata da un testo greco: i loci in cui ci si discosta dall’edizione teubneriana sono segnalati e discussi nella prima e/o nella terza parte. Quest’ultima consiste nel primo commento continuo dell’opera. Si tratta di un commento ad ampio raggio (filologico, retorico-letterario ed esegetico) in cui si dà rilievo alle diverse componenti (etica, retorica e politica) che la caratterizzano: il testo del De laude ipsius è regolarmente messo a confronto – sia per quanto riguarda i contenuti sia per quanto concerne gli aspetti retorico-formali – con il resto della produzione plutarchea (Moralia e Vitae) e, quando si sono riscontrate analogie o differenze significative, con opere di altri autori.
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Ziegler, Vanessa [UNESP]. "Plutarco e a formação do governante ideal no principado Romano: uma análise da biografia de Alexandre." Universidade Estadual Paulista (UNESP), 2009. http://hdl.handle.net/11449/93392.
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Pelas constantes generalizações tecidas sobre todo o corpus de Plutarco, que foi superficialmente caracterizado como um projeto basicamente moral, o objetivo desse trabalho visa fortalecer a idéia de que o autor grego enxergava a atividade política como essencial na vida de um homem. Assim, a paideia e a filosofia eram mediadoras de uma ética que orientava o comportamento e as ações do governante, lapidando sua natureza e dando-lhe condições de refrear seus instintos e suas paixões. O governante, que mais recebesse educação e fosse doutrinado pela filosofia teria mais condições de dirigir com justiça e prudência a comunidade de cidadãos. Esse era o tipo de governante que Plutarco julgava ideal: bem educado, virtuoso e sábio como um filósofo, tal como Platão o pensou, e a imagem que mais se aproximava desse ideal era a de Alexandre, o grande.
For the constants generalizations maked over all Plutarch's corpus, which was superficially described as basically a moral project, the aim of this work claim fortify the thought which the greek writer view the policy activity as essential in the man's life. Thus, paideia and philosophy mediated a ethics which conducting the ruler's actions and behavior, refining your nature, as well as your instinct and passions. The ruler which earned more education and philosophy will be conditions to guide the citizens' comunity with justice and prudence. This was kind of ruler which Plutarch judged as ideal: educated, virtuous and wise like a philosopher, such as Plato thinked, and the image which more approached of this model was Alexander the Great.
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Comesaña, López Ana María. "Estudio sobre la fiesta y el culto griegos en la Vidas Paralelas de Plutarco." Doctoral thesis, Universidad de Murcia, 2016. http://hdl.handle.net/10803/371737.
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La ingente obra de Plutarco de Queronea comprende los Moralia y las Vidas paralelas. En su corpus, de carácter enciclopédico, prevalece la intención moralizante y educativa por encima de la exactitud en el relato histórico, especialmente en sus biografías. El objetivo principal de la presente tesis ha sido detectar y analizar la información aportada por el autor con respecto a las fiestas y el culto griegos en las Vidas paralelas, aunque sin excluir los datos relativos al culto romano o de índole oriental más interesantes. La preocupación por el tema religioso es uno de los rasgos destacados en la obra de Plutarco. De las 48 biografías conservadas, todas, a excepción de seis, aparecen citadas en este trabajo; en todas es posible hallar alguna alusión a este aspecto fundamental de la civilización grecorromana. El propio Plutarco fue una personalidad profundamente religiosa y desempeñó diversos cargos sacerdotales en el santuario délfico. A lo largo de las diferentes Vidas se acumulan menciones a fiestas, oráculos, sacrificios y ofrendas, además de epítetos cultuales o digresiones en las que describe ritos o reflexiona sobre las semejanzas y diferencias entre rituales griegos y romanos. Todo ello supone una muy valiosa información para el estudioso moderno, lo que justifica, a nuestro entender, el presente estudio. Un segundo objetivo de éste era completar una tesis anterior, Tipología de la fiesta en Moralia de Plutarco, realizada por A. Vera Muñoz, que presentaba una finalidad semejante a la nuestra, pero centrada en los escritos no biográficos del queronense. En tal trabajo, los datos extraídos de Moralia se organizan siguiendo un criterio geográfico; en el nuestro, en cambio, y obedeciendo a la información proporcionada en Vidas, hemos preferido dividir la exposición en ocho capítulos, dedicados cada uno de ellos a una divinidad griega, cuatro femeninas y cuatro masculinas. Así, junto a la tesis antes mencionada, podría contarse con una visión global y detallada de la fiesta y el culto en el conjunto de la obra plutarquea. La metodología empleada se ha basado fundamentalmente en el texto: hemos partido de una lectura exhaustiva de los escritos biográficos de Plutarco con el fin de recopilar la mayor cantidad posible de datos que aludan no sólo a fiestas, sino también a otros aspectos del culto como epítetos de dioses, ofrendas puntuales o periódicas, lugares consagrados a diferentes divinidades, relatos míticos asociados a esos lugares, oráculos u otras señales de procedencia divina, para pasar a continuación a clasificar tales datos según la deidad a que iban dirigidos. Además, la información sobre religión presente en Vidas se ha contrastado o completado con la que ofrecen autores contemporáneos de Plutarco (Dionisio de Halicarnaso o Estrabón) y autores anteriores o posteriores a él (los trágicos griegos, Ovidio o Pausanias), así como con la que recogen los principales manuales modernos de religión antigua. Una vez llevado a cabo ese análisis, comprobamos que el queronense sólo ocasionalmente ofrece en Vidas descripciones completas de fiestas religiosas, y por lo general se trata de celebraciones locales poco conocidas. En el caso de aportaciones menores, meras alusiones a fiestas o ritos, busca con frecuencia incidir en algún rasgo de carácter del personaje biografiado, a través de la actitud que tal personaje adopta ante el hecho religioso. Por otro lado, es reseñable que el autor acumule menciones a ritos y señales divinas en ciertos lugares de sus relatos biográficos: antes o después de una batalla, de una situación de crisis de gobierno o de momentos cruciales en la vida del héroe. De este modo, Plutarco presenta la cuestión religiosa no como algo aislado, sino entremezclada con el curso de los acontecimientos históricos.The enormous work of Plutarch of Chaeronea comprises Moralia and Parallel Lives. In his corpus, of encyclopedic character, moralizing and educative intention prevails on the accuracy in the historical account, specially in his biographies. The main objective of this thesis has been detecting and analyzing the information provided by the author on the Greek feasts and cult in Parallel Lives, although not excluding the most interesting data relative to the Roman or Oriental cult. The concern about the religious question is a prominent feature in Plutarch’s work. The 48 surviving biographies are all quoted in this study, except six. In all of them it is possible to find an allusion to this fundamental aspect of Greek-Roman civilization. Plutarch himself was a deeply religious personality and developed several sacerdotal charges in the Pythian sanctuary. Along the different Lives mentions to feasts, oracles, sacrifices and offerings are accumulated, so as cultual epithets or digressions in wich he describes rituals or considers differences between Greek and Roman rituals. It all means a valuable information for modern scholars, wich, in our opinion, justifies this study. A second objective was to complete a previous thesis, Tipología de la fiesta en Moralia de Plutarco, written by A. Vera Muñoz, that searched a similar purpose, but was focused on non-biographical Plutarch’s writings. In that work, data extracted from Moralia are organized by geographical criteria; in ours, however, and due to the information provided by Lives, we have separated the exposition in eight chapters, each dedicated to one Greek divinity, four femenine and four masculine. Thus, in addition to the previously mentioned thesis, a global and detailed vision of feasts and worship in the whole work of Plutarch could be available. The methodology used has been primarily based on the text: we have started from an exhaustive reading of Plutarch’s biographical writings in order to collect the maximum amount of data that relate not only to feasts, but to other aspects of worship like divine epithets, occasional or regular offerings, places consecrated to different gods, mithycal stories associated with these places, oracles or other signs of divine origin, and after that we have classified these data according to the divinity to wich they are addressed. Also, information about religion found in Lives has been contrasted and completed with the one that is provided by contemporary authors of Plutarch (Dionysius of Halicarnassus or Strabo) or by previous or later authors (Greek tragic poets, Ovid or Pausanias), as well as the one collected by the main modern manuals of ancient religion. Once this analysis has been brought to term, it is confirmed that Plutarch only occasionally offers in Lives complete descriptions of religious feasts and they are usually little known celebrations. In case of minor contributions, mere allusions to feasts or rituals, he often intends to draw attention on one trait of personality of the character, through the attitude this character adopts in relation to the religious fact. It is also noteworthy that the author accumulates mentions to rites and divine signals in certain places of his biographic writings: before or after a battle, a political critical situation or crucial moments in hero’s life. This way Plutarchs presents the religious matter not as something isolated, but something that intermingles with the course of historical events.
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Melo, Emanuelle Alves. "A prudência de Nícias : estudo acerca do Éthos de Nícias em Tucídides e em Plutarco." reponame:Repositório Institucional da UnB, 2016. http://repositorio.unb.br/handle/10482/20045.
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Dissertação (mestrado)—Universidade de Brasília, Instituto de Letras, Programa de Pós-Graduação em Literatura, 2016.Submitted by Fernanda Percia França (fernandafranca@bce.unb.br) on 2016-04-27T18:03:05Z No. of bitstreams: 1 2016_EmanuelleAlvesMelo.pdf: 1136574 bytes, checksum: b39e5a1ffeb99b265bbf287a8d942393 (MD5)
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Esta pesquisa tem como objetivo analisar como o historiador Tucídides e o biógrafo Plutarco, em suas respectivas obras, História da Guerra do Peloponeso e Vida de Nícias, apresentam o caráter de Nícias, um general ateniense que, devido às suas ações, não foi bem-sucedido na expedição à Sicília. A análise do caráter desse personagem irá concentrar-se nas narrativas de ambos os autores e nos discursos oratórios que Tucídides atribui a Nícias. Dessa forma, para a análise do caráter do referido personagem, faz-se necessária a leitura de duas obras, a Retórica, de Aristóteles, e o diálogo Do Orador, de Cícero, visto que ambos os autores trazem duas concepções diferentes a respeito do caráter do orador: o primeiro defende que o caráter é construído por meio do discurso, enquanto o segundo, por meio da reputação do indivíduo. A partir da leitura de Tucídides e de Plutarco, verifica-se que a prudência é a característica principal de Nícias, porém, há outras que derivam desta, como a desconfiança, a necessidade de segurança e a lentidão para executar uma ação. Portanto, nesta pesquisa, será apresentado como cada um desses autores escreveu acerca do caráter de Nícias, tendo em vista que eles abordaram alguns aspectos de maneira distinta, como a prudência, ou mais detalhada, como a riqueza. _______________________________________________________________________________________________ ABSTRACT
The purpose of this research aims to analyze how Thucydides and Plutarch represent Nicias’ character on their respective works: History of the Peloponnesian War and Life of Nicias. Nicias was an Athenian general, which had a dominant trait of caution and because of his attribute he was not very successful at the expedition to Sicilia. The analysis of Nicias’ character will be concentrated on the narratives of both authors and on the Thucydides’ speeches assigned to Nicias. In order to a correct analysis of aspects from Nicias’ character, the studies of two main works are necessary. These are: Aristotle’s Rhetoric and Cicero’s De Oratore. Both authors introduce two different conceptions about the orator’s character: the first one argues the éthos is conceived through the speeches, and the second one believes that character is the result of the reputation. After reading Thucydides’ and Plutarch’s works, it’s possible to infer that caution is the main character of Nicias, and this feature conceives other attributes as the distrust, the need for security and the delay to act. Therefore, this research expects to present an analysis about how the authors approach Nicias’s character since they have written different lines of analysis mostly about caution or with some details, such as wealth.
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José, Natália Frazão [UNESP]. "A construção da imagem do imperador Augusto nas obras de Veléio Patérculo, Plutarco e Suetônio." Universidade Estadual Paulista (UNESP), 2012. http://hdl.handle.net/11449/93196.
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jose_nf_me_fran.pdf: 8739864 bytes, checksum: b3f24e69c48de437f36c3febdc92011f (MD5)Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
A construção da imagem de Augusto é algo muito estudado pela historiografia atual. Obras como a Eneida de Virgílio e muitos escritos de Horácio, de escritores contemporâneos a Otávio Augusto, são usadas como referências desta propaganda política, militar, social e ideológica do Principado Romano. Notam-se, a partir de obras como estas, as construções em torno da imagem de Augusto e o uso desta, para legitimar o novo sistema político que surgia em Roma. Ainda, durante este processo de legitimação e propaganda, foi-nos possível perceber como se dá a utilização de imagens de grandes personagens públicos romanos, tais como Júlio César e Marco Antônio, e como é construída a representação de Augusto, como Princeps, em torno de semelhanças e diferenças destes personagens. Sendo assim, nosso objetivo nesta presente pesquisa é analisar como se criaram representações em torno da imagem de Augusto, a partir da oposição das figuras de Júlio César e Marco Antônio. Para tanto, selecionamos obras de períodos e gêneros narrativos distintos, a fim de, com isso, conseguirmos um entendimento mais amplo acerca do período analisado. Trata-se das obras de Veléio Patérculo, História Romana, duas biografias de Plutarco, César e Antônio, presentes na obra Vidas Paralelas, e duas biografias – O Divino Júlio César e O Divino Augusto – de Suetônio, presentes em sua obra A Vida dos Doze Césares
The formation of Augustus’ image is something much studied by the historiography nowadays. Works like the Aeneid by Virgil and many Horace’s writings, from contemporary writers in time of Octavius Augustus are used as references from these political, military, social and ideological of the Roman Principality. It is noticed, from works like these, formations around the image of Augustus and the usage of it to legitimate the new political as starting in Rome. Yet, during this process of legitimacy and spreading, it was possible to realize how the usage of images of great Roman political people works, such as Julius Caesar and MarK Antony, how the representation of Augustus is formed like Princeps, around the resemblance and difference of these characters. Thus, our aim in this present research is to analyze how representations around the image of Augustus were formed from the opposition of images of Juius Caesar and Mark Antony. Because of that, we selected works from periods and distinct narrative genres so we could understand better about the analyzed period. It is about Velleius Paterculus’ works. Roman History, two Plutarcus biographies, Caesar and Antony, present in the work Parallel Lives and two biographies – The Divine Julius Caesar and the Divine Augustus – by Suetonius, presented in his work The Twelve Caesars
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José, Natália Frazão. "A construção da imagem do imperador Augusto nas obras de Veléio Patérculo, Plutarco e Suetônio /." Franca : [s.n.], 2012. http://hdl.handle.net/11449/93196.
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Orientador: Margarida Maria de CarvalhoBanca: Ana Teresa Marques Gonçalves
Banca: Andrea Lucia Dorini de Oliveira Carvalho Rossi
Resumo: A construção da imagem de Augusto é algo muito estudado pela historiografia atual. Obras como a Eneida de Virgílio e muitos escritos de Horácio, de escritores contemporâneos a Otávio Augusto, são usadas como referências desta propaganda política, militar, social e ideológica do Principado Romano. Notam-se, a partir de obras como estas, as construções em torno da imagem de Augusto e o uso desta, para legitimar o novo sistema político que surgia em Roma. Ainda, durante este processo de legitimação e propaganda, foi-nos possível perceber como se dá a utilização de imagens de grandes personagens públicos romanos, tais como Júlio César e Marco Antônio, e como é construída a representação de Augusto, como Princeps, em torno de semelhanças e diferenças destes personagens. Sendo assim, nosso objetivo nesta presente pesquisa é analisar como se criaram representações em torno da imagem de Augusto, a partir da oposição das figuras de Júlio César e Marco Antônio. Para tanto, selecionamos obras de períodos e gêneros narrativos distintos, a fim de, com isso, conseguirmos um entendimento mais amplo acerca do período analisado. Trata-se das obras de Veléio Patérculo, História Romana, duas biografias de Plutarco, César e Antônio, presentes na obra Vidas Paralelas, e duas biografias - O Divino Júlio César e O Divino Augusto - de Suetônio, presentes em sua obra A Vida dos Doze Césares
Abstract: The formation of Augustus' image is something much studied by the historiography nowadays. Works like the Aeneid by Virgil and many Horace's writings, from contemporary writers in time of Octavius Augustus are used as references from these political, military, social and ideological of the Roman Principality. It is noticed, from works like these, formations around the image of Augustus and the usage of it to legitimate the new political as starting in Rome. Yet, during this process of legitimacy and spreading, it was possible to realize how the usage of images of great Roman political people works, such as Julius Caesar and MarK Antony, how the representation of Augustus is formed like Princeps, around the resemblance and difference of these characters. Thus, our aim in this present research is to analyze how representations around the image of Augustus were formed from the opposition of images of Juius Caesar and Mark Antony. Because of that, we selected works from periods and distinct narrative genres so we could understand better about the analyzed period. It is about Velleius Paterculus' works. Roman History, two Plutarcus biographies, Caesar and Antony, present in the work Parallel Lives and two biographies - The Divine Julius Caesar and the Divine Augustus - by Suetonius, presented in his work The Twelve Caesars
Mestre
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Volker, Camila Bylaardt. "As Palavras do Oráculo de Delfos: Um Estudo Sobre o De Pythiae Oraculis de Plutarco." Universidade Federal de Minas Gerais, 2007. http://hdl.handle.net/1843/ECAP-6ZFG54.
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Este trabalho analisa os proferimentos oraculares citados por Plutarco, em De Pythiae Oraculis. Ao invés de privilegiar uma concepção historiográfica ou política, a intenção deste trabalho é revelar imaginários e possibilidades de escrita do santuário. Através da análise dO Hino Homérico a Apolo, foi possível conhecer a fundação mítica do santuário, bem como as características do culto e do seu enunciante, Apolo. Na Orestéia, de Ésquilo, a relação da mântica com os seus encunciatários e intermediários e seus efeitos pode ser percebida. Depois, reunimos as citações feitas por Plutarco com as mesmas citações, porém, encontradas em outros textos. Reunidas todas as citações, analisamos seus aspectos enunciativos, com enfoque especial no enunciado, mas sem deixar de procurar seus enunciantes e enunciatários. Assim, pudemos explicitar a técnica de arquivo utilizada em De Pythiae Oraculis, de forma qe ficasse clara também a concepção de óraculo desse texto.
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Carrano, Gabriella. "Lodovico Domenichi volgarizzatore di Plutarco: edizione e studio dell'operetta morale "Il convito de' sette savi"." Doctoral thesis, Universita degli studi di Salerno, 2011. http://hdl.handle.net/10556/1310.
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2009 - 2010La tesi si articola in due parti: la prima, di carattere introduttivo, presenta le circostanze e le congiunture storico-biografiche in cui nasce il progetto del volgarizzamento domenichino del Convito. Essa, a sua volta divisa in quattro paragrafi, mira a ricostruire la situazione testuale e editoriale del Convito quando Domenichi si accinge a volgarizzarlo, nonché la figura del piacentino quale poligrafo, editore, volgarizzatore di classici latini e greci e, nella fattispecie, volgarizzatore di Plutarco... [a cura dell'autore]
IX n.s.
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Simonetti, Elsa Giovanna. "A Perfect Medium? Oracular Divination in the Thought of Plutarch." Doctoral thesis, Università degli studi di Padova, 2016. http://hdl.handle.net/11577/3427136.
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This research consists in an analysis of the role of oracular divination in the thought of Plutarch of Chaeronea. Its peculiar nature of “intermediary” between the human and the divine is highlighted by a careful study of his Delphic dialogues, developed in the first three chapters. The final chapter collects and re-elaborates the results of the philosophical-conceptual analysis and proposes an original reading of the divinatory dynamic in Plutarch, in the light of his psychological and cosmological conception.
Chapter I, devoted to De Pythiae oraculis, proposes the Delphic temple, in its physical appearance and divinatory role, as a symbol endowed with a fundamental gnoseological function. The psycho-physical status of the Delphic priestess and the dynamic of enthusiasm are connected to Plutarch’s anthropology and psychology.
Chapter II, devoted to De defectu oraculorum, stresses the importance of historia and mythical narratives as valuable sources of knowledge. The interplay between the god and the cosmos is analysed in light of the notion of “divine responsibility” while stressing the mediated character of god’s action in the world. Attention is paid to the “double causation” theory applied to divination, and to the key concepts of pneûma, krâsis and kairos.
Chapter III, devoted to De E apud Delphos, emphasises the manifold image of Apollo, and the tension between his unitary transcendent essence, and his manifold immanent character. After considering the importance of symbols and riddles in philosophy, as repositories of hidden meanings, the analysis dwells on Plutarch’s complex dualistic theory, and his relation with Oriental wisdom and traditions.
Chapter IV, Divination and the soul, merges and combines the ideas developed in the previous chapters and focuses on the role of the soul (individual and cosmic) in Plutarch’s conception of divination. A comparison is proposed between the function and structure of individual soul in oracular divination and in the demonic-Socratic mantic (De genio Socratis). Finally, Plutarch’s conception of divination is explored in light of his reading of Plato’s psychogony (De animae procreatione in Timaeo).
The investigation aims to show that the Delphic temple – as a symbol of the zetetic-aporetic spirit of Plutarch’s reflection – is the chosen place on earth where the cosmic principles of reason and necessity manifest themselves on a smaller scale.La presente ricerca consiste in una analisi della funzione che la divinazione oracolare ricopre all’interno del pensiero filosofico di Plutarco di Cheronea. Il suo carattere fondamentale di “ente intermediario” tra umano e divino viene posto in luce attraverso un puntuale studio dei Dialoghi delfici, effettuato nei primi tre capitoli. Il quarto capitolo raccoglie e rielabora i risultati ottenuti mediante l’analisi filosofico-concettuale, proponendo una interpretazione originale della dinamica divinatoria in Plutarco alla luce dalla sua concezione psicologica e cosmologica. Il primo capitolo analizza il De Pythiae oraculis, interpretando l’oracolo delfico, nella sua apparenza sensibile e funzione divinatoria, come un simbolo, dotato di un fondamentale ruolo conoscitivo. Lo studio della dinamica dell’entusiasmo chiarisce il carattere antropologico della relazione tra la Pizia e il dio, equiparandola a quelle tra corpo e anima, e strumento e artefice. Il secondo capitolo è incentrato sullo studio del De defectu oraculorum, ed esplora il valore della ricerca empirica (ἱστορία) e della narrazione storica e mitica quali strumenti per acquisire una conoscenza superiore. Si mette in luce la relazione tra dio e cosmo sensibile, esplicitando la centralità della nozione di “responsabilità divina” e della modalità indiretta dell’azione del dio nel cosmo. Altro elemento focale è l’indagine dell’applicazione della teoria della “causalità duplice” alla dinamica divinatoria; il focus è posto su elementi chiave dell’interrelazione tra causalità fisica-secondaria e trascendente-primaria quali: pneûma, krâsis e kairos. Il terzo capitolo consiste in un’indagine del De E apud Delphos finalizzata a far emergere la composita immagine di Apollo e la tensione tra la sua sostanza, unica e trascendente, e i suoi molteplici volti terreni. Considerata la pregnanza di simboli e enigmi all’interno del pensiero filosofico quali depositari di significati reconditi, si esamina la complessa concezione dualistica plutarchea, e i rapporti del Cheronese con la saggezza orientale. L’ultimo capitolo (Divination and the soul) compone gli esiti delle sezioni precedenti in un quadro unitario, analizzando il ruolo dell’anima, individuale e cosmica, all’interno della pratica divinatoria. Si effettua un confronto tra la funzione e la struttura dell’anima individuale all’interno della divinazione oracolare e di quella demonica (De genio Socratis). La tematica oracolare viene infine analizzata in relazione alla lettura plutarchea della cosmogenesi platonica (De animae procreatione in Timaeo). L’esame svolto consente di comprendere come l’oracolo delfico – simbolo della natura zetetica e aporetica della ricerca filosofica plutarchea – sia il luogo per eccellenza in cui i principi cosmici di ragione e necessità si manifestano con maggiore evidenza e si congiungono.
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Guarino, Gabriella. "Il lessico zoologico plutarcheo: lettera α." Doctoral thesis, Universita degli studi di Salerno, 2011. http://hdl.handle.net/10556/220.
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2009 - 2010La polifunzionalità dell'animale nell'uso plutarcheo è dato inconfutabile: esso può essere al centro di studi di matrice pseudo-scientifica ed etologica; può essere un simbolo, una metafora, l'oggetto di una similitudine, un instrumentum di cui l'autore si serve per confutare le proprie idee e per persuadere il lettore, l'oggetto di spunti filo-animalistici. Interessante è stata la rilevazione del riuso del repertorio zoologico, adattato dal Cheronese, di volta in volta, alla tesi che vuole dimostrare. in altre parole, il repertorio zoologico sovente viene riusato con un utilizzo altro dalla sua origine e viene forzato ad assumere quelle caratteristiche che all'autore servono. Il paragrafo conclusivo del II capitolo è dedicato all'analisi del lessico zoologico plutarcheo: sono stati rilevati i neologismi, gli hepax, i tecnicismi zoologici ed è stata evidenziata la possibile incidenza del lessico zoologico aristotelico su quello plutarcheo. Nel III capitolo si è atteso alla schedatura degli animali: la catalogazione degli animali presenti nel corpus plutarcheo - limitata alla lettera α - avviene mediante schede fisse ed è riferita all' intero corpus plutarcheo. Ogni scheda è articolata in tre livelli: l) analisi testuale 2) analisi zoologica 3) analisi lessicale. II primo livello comprende l'analisi del contesto e l'analisi della funzione dell'animale nel passo, il secondo include la classificazione della specie e il genere dell'animale, le associazioni zoologiche, le affordances; il terzo comprende l'analisi lessicale, utile a comprendere in quale modo Plutarco parli degli animali: sono stati rilevati i tecnicismi specifici (termini che indicano concetti specifici del settore zoologico) ed i tecnicismi collaterali (varianti determinate dal settore zoologico). [a cura dell’autore]
IX n.s.
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Ziegler, Vanessa. "Plutarco e a formação do governante ideal no principado Romano : uma análise da biografia de Alexandre /." Assis : [s.n.], 2009. http://hdl.handle.net/11449/93392.
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Orientador: Andrea Lucia Dorini de Oliveira Carvalho RossiBanca: Ivan Esperança Rocha
Banca: Silvia Márcia Alves Siqueira
Resumo: Pelas constantes generalizações tecidas sobre todo o corpus de Plutarco, que foi superficialmente caracterizado como um projeto basicamente moral, o objetivo desse trabalho visa fortalecer a idéia de que o autor grego enxergava a atividade política como essencial na vida de um homem. Assim, a paideia e a filosofia eram mediadoras de uma ética que orientava o comportamento e as ações do governante, lapidando sua natureza e dando-lhe condições de refrear seus instintos e suas paixões. O governante, que mais recebesse educação e fosse doutrinado pela filosofia teria mais condições de dirigir com justiça e prudência a comunidade de cidadãos. Esse era o tipo de governante que Plutarco julgava ideal: bem educado, virtuoso e sábio como um filósofo, tal como Platão o pensou, e a imagem que mais se aproximava desse ideal era a de Alexandre, o grande.
Abstract: For the constants generalizations maked over all Plutarch's corpus, which was superficially described as basically a moral project, the aim of this work claim fortify the thought which the greek writer view the policy activity as essential in the man's life. Thus, paideia and philosophy mediated a ethics which conducting the ruler's actions and behavior, refining your nature, as well as your instinct and passions. The ruler which earned more education and philosophy will be conditions to guide the citizens' comunity with justice and prudence. This was kind of ruler which Plutarch judged as ideal: educated, virtuous and wise like a philosopher, such as Plato thinked, and the image which more approached of this model was Alexander the Great.
Mestre
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NIJHUIS, ERICA. "Platone e Plutarco: intrecci tematici tra il logos atlantico e il mito di Iside e Osiride." Doctoral thesis, Università degli Studi di Milano, 2011. http://hdl.handle.net/2434/158086.
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This study investigates the relationship between Plato’s account on Atlantis (Timaeus- Critias) and the myth of Isis and Osiris so as it is conceived by Plutarch in the De Iside et Osiride, trying to highlight the ways Plato’s story influences Plutarch’s outlook, which at times differs from the vision that the same Plutarch shows to adhere to in the rest of his writings.
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Gouran, Roger David. "A study of two attempts by President Plutarco Elías Calles to establish a national church in Mexico." PDXScholar, 1995. https://pdxscholar.library.pdx.edu/open_access_etds/3561.
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In the one-hundred years between 1810 and 1926 there were many civil wars in Mexico. The last of these wars. La Cristiada, was not fought, as were the previous civil wars, by groups seeking political control of Mexico. Rather, the genesis of this war was a question of who would control the Church in Mexico. The war began when President Plutarco Elias Calles attempted to enforce rigorously certain articles of the Constitution of 1917 as well as two laws which he promulgated. If Calles had succeeded, he would, in fact, have created a church in Mexico controlled by the federal government.
The material to support this thesis was taken largely from the Mexican legal documents, the writing of Calles, other sources contemporary with the events described and some secondary sources. This thesis stresses the religious reasons for the La Cristiada and discusses the war itself not at all.
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Santos, Poliane Vasconi dos [UNESP]. "Religião e sociedade no Egito antigo: do mito de Ísis e Osíris na obra de Plutarco (I d.C.)." Universidade Estadual Paulista (UNESP), 2003. http://hdl.handle.net/11449/93452.
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santos_pv_me_assis.pdf: 683228 bytes, checksum: a1b11b554219e8c3ebbb9a4f2c9ad14e (MD5)Osíris foi um dos deuses mais importantes dentro do panteão da civilização egípcia. Encontramos alusões ao seu mito desde o começo da era dinástica até o período greco-romano, onde temos a síntese realizada por Plutarco (45-120 d.C.) no seu tratado sobre Ísis e Osíris. Através da análise desse mito, tal como narrado por Plutarco, pode-se perceber que sua influência foi muito profunda e marcante na história do Egito abrangendo questões referentes aos aspectos principais dessa sociedade. Seu mito respondia questões e anseios pertinentes a todos os egípcios sendo dessa forma adorado em todo o país. Possuía características e funções como deus relacionado aos ciclos da natureza, como a Lua, o Nilo e o grão, como mantenedor da ordem e da sucessão real e fundamentalmente como aquele que transcendeu a morte e foi reinar no Ultra-Tumba, tornando-se rei e juiz desse mundo. Portanto, nosso objetivo será mostrar que o mito de Osíris estava relacionado com todos os aspectos da vida egípcia, da paz à guerra, da seca à enchente, da peste à abundância, da posição divina do faraó à dureza da servidão e fundamentalmente, da vida à morte. Conseguindo, assim, abarcar em sua personalidade divina todos os atributos necessários para solucionar e satisfazer as necessidades de todos os estratos sociais, do rei ao servo.
Osiris was one of the most important divinities inside the panteon of Egyptian civilization. We find hints of this myth since the beginning of the Dynastyc era until the Greco-Roman period, in which we have the syntesis made by Plutarch (45-120 A.D.) in his work about Isis and Osiris. Analyzing the myth of Osiris, as it is narrated by Plutarch, we can realize that its influence was very deep and very important in the history of Egypt, reaching questions concerning the main features of this society. The myth of Osiris answered questions and wishes which were pertinent to all egyptians, so that it was adored in entire country. It possessed characteristics and functions as god related to the cycles of nature, like the Moon, the Nile River and the seed; as keeper of order and of regal succession and, fundamentally, as the one which transcended the death and went to reign in Over-Grave, becoming king and judge of that world. Thus, our purpose will be to show that the myth of Osiris was related to all features of Egyptian life, from peace to war, from dryness to inundation, from plague to plenty, from the divine position of the king to the hardness of servitude, and fundamentally, from life to death. So, the myth of Osiris got to embrace, in its divine personality, all the necessary attributes to resolve and to satisfy the needs of all social classes, from the king to the serf.
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Santos, Poliane Vasconi dos. "Religião e sociedade no Egito antigo : do mito de Ísis e Osíris na obra de Plutarco (I d.C.) /." Araraquara, 2003. http://hdl.handle.net/11449/93452.
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Orientador: Ivan Esperança RochaBanca: Andrea Lucia Dorini de Oliveira Carvalho Rossi
Banca: Antonio Brancaglion Júnior
Resumo: Osíris foi um dos deuses mais importantes dentro do panteão da civilização egípcia. Encontramos alusões ao seu mito desde o começo da era dinástica até o período greco-romano, onde temos a síntese realizada por Plutarco (45-120 d.C.) no seu tratado sobre Ísis e Osíris. Através da análise desse mito, tal como narrado por Plutarco, pode-se perceber que sua influência foi muito profunda e marcante na história do Egito abrangendo questões referentes aos aspectos principais dessa sociedade. Seu mito respondia questões e anseios pertinentes a todos os egípcios sendo dessa forma adorado em todo o país. Possuía características e funções como deus relacionado aos ciclos da natureza, como a Lua, o Nilo e o grão, como mantenedor da ordem e da sucessão real e fundamentalmente como aquele que transcendeu a morte e foi reinar no Ultra-Tumba, tornando-se rei e juiz desse mundo. Portanto, nosso objetivo será mostrar que o mito de Osíris estava relacionado com todos os aspectos da vida egípcia, da paz à guerra, da seca à enchente, da peste à abundância, da posição divina do faraó à dureza da servidão e fundamentalmente, da vida à morte. Conseguindo, assim, abarcar em sua personalidade divina todos os atributos necessários para solucionar e satisfazer as necessidades de todos os estratos sociais, do rei ao servo.
Abstract: Osiris was one of the most important divinities inside the panteon of Egyptian civilization. We find hints of this myth since the beginning of the Dynastyc era until the Greco-Roman period, in which we have the syntesis made by Plutarch (45-120 A.D.) in his work about Isis and Osiris. Analyzing the myth of Osiris, as it is narrated by Plutarch, we can realize that its influence was very deep and very important in the history of Egypt, reaching questions concerning the main features of this society. The myth of Osiris answered questions and wishes which were pertinent to all egyptians, so that it was adored in entire country. It possessed characteristics and functions as god related to the cycles of nature, like the Moon, the Nile River and the seed; as keeper of order and of regal succession and, fundamentally, as the one which transcended the death and went to reign in Over-Grave, becoming king and judge of that world. Thus, our purpose will be to show that the myth of Osiris was related to all features of Egyptian life, from peace to war, from dryness to inundation, from plague to plenty, from the divine position of the king to the hardness of servitude, and fundamentally, from life to death. So, the myth of Osiris got to embrace, in its divine personality, all the necessary attributes to resolve and to satisfy the needs of all social classes, from the king to the serf.
Mestre
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Postiglione, Simona. "Commento retorico-filosofico a Plutarco, Non posse suaviter vivi secundum Epicurum (1086C - 1093C) - con saggio di edizione critica (1086C - 1088C)." Doctoral thesis, Universita degli studi di Salerno, 2012. http://hdl.handle.net/10556/1292.
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2010 - 2011Il lavoro di tesi è incentrato sull’approfondimento della natura anti-epicurea dell’opuscolo dei Moralia di Plutarco dal titolo Non posse suaviter vivi secundum Epicurum. L’introduzione analizza aspetti di carattere generale relativi all’opera (tradizione testuale, edizioni a stampa, contenuto, datazione) e la esamina alla luce della sua natura polemica, presentando le metodologie adoperate nel commento per fornire un’analisi dei contesti, delle motivazioni e delle strategie adottate da Plutarco nella confutazione dei dettami fondamentali della filosofia del Giardino. Particolare attenzione viene rivolta alla cornice dialogica che introduce e sostiene l’intero svolgimento dell’esposizione dottrinaria, e al sistema dei personaggi (gli allievi di Plutarco, Plutarco stesso), con specifico riferimento alla loro caratterizzazione e alla funzione che rivestono nella costruzione dell’esposizione filosofica. Il commento, un’analisi puntuale della sezione dell’opuscolo 1086C- 1093C, approfondisce aspetti di carattere letterario e filosofico relativi al testo, evidenziando in particolare, sulla base di alcune categorie di analisi proposte da Roskam, in che modo Plutarco scelga, presenti e citi le argomentazioni epicuree in relazione al literary context polemico sotteso, al contentual context delle argomentazioni circostanti e alphilosophical context di riferimento. Benché si premuri di presentare il proprio opuscolo come un modello di confutazione (cfr. suav. viv. Epic. 1086D 6- 11), indicando la necessità, per chi voglia contestare un avversario, di attenersi ad un profondo rispetto per le affermazioni dell’altro, di fatto Plutarco nel prosieguo smentisce le proprie stesse asserzioni, costruendo una confutazione ispirata a criteri differenti: selezionate le argomentazioni epicuree più estremiste, le sottopone ad una semplificazione, trascurandone le sfumature teoriche o prospettando in relazione ad esse soltanto le conseguenze più radicali, omettendo invece riferimenti ad aspetti fondamentali ma poco suscettibili di polemica; estrapolati gli enunciati dal loro contesto originario, ne stravolge il senso con un utilizzo scaltro o inaccurato della terminologia epicurea, operando astute inserzioni al fine di screditare le posizioni dell’altro; l’inserimento di citazioni epicuree, in gran parte parafrasate, contribuisce a svalutare l’hJdonhv. Disattendendo ogni premessa di rigore metodologico, Plutarco non costruisce la sua contestazione sulla base di obiezioni fondate su un esame meditato ed obiettivo dell’essenza della dottrina epicurea, ma impiega stratagemmi poco ortodossi: rovesciamento degli argomenti contro gli avversari, distorsione del pensiero, intenzionale banalizzazione delle dottrine. Plutarco inoltre usa le armi della sottile ironia o dell’aperto sarcasmo per denigrare i suoi avversari, presentandoli come individui fatui ed arroganti, privi di garbo e misura, invidiosi e meschini, esclusivamente protesi verso il soddisfacimento dei bisogni più elementari e fanatici sostenitori di una dottrina riprovevole dagli esiti ridicoli, dei cui limiti essi stessi sarebbero fondamentalmente consapevoli. Tali stratagemmi cooperano a suscitare, nell’uditorio di Teone, ma anche nel lettore di Plutarco, una decisa presa di distanza dagli epicurei, relegando così sullo sfondo la vera e propria contestazione dottrinaria. La componente emotiva della confutazione si arricchisce inoltre di numerosi riferimenti alla comune esperienza e di appelli al buon senso che inducono l’uditorio, coinvolto nell’esposizione attraverso le funzioni fatiche del linguaggio, a concepire come insensati gli enunciati epicurei. La confutazione plutarchea si basa anche su un sapiente uso delle citazioni, riportate in forma letterale o parafrasata o semplicemente alluse, decontestualizzate e rifunzionalizzate nel nuovo contesto: esse contribuiscono a conferire vigore polemico alle argomentazioni. Accanto alle citazioni epicuree, che costituiscono parte integrante della struttura principale, trovano così posto anche citazioni di auctoritates filosofiche (Platone) o letterarie (Omero, i tragici) che sminuiscono le argomentazioni avversarie e legittimano la critica di Plutarco: un approccio intertestuale si è rivelato fondamentale. Particolare attenzione viene rivolta nel commento inoltre alle figure retoriche (omoteleuto, parallelismo, metafora, similitudine, anafora, uso di termini polisillabici o composti, allitterazione, assonanza, litote, antitesi), funzionali nell’opuscolo alla dimostrazione dell’incoerenza delle argomentazioni degli avversari. Plutarco non si mostra così fonte attendibile per poter ricostruire meglio il pensiero di Epicuro, benché sia spesso unico testimone di molti frammenti; il suo discorso denota una conoscenza approfondita delle dottrine avversarie ed è estremamente curato da un punto di vista formale, ma è animato dagli intenti chiaramente polemici di chi concepisce il sistema filosofico del Giardino come pericolosamente eversivo ed immorale... [a cura dell'autore]
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Citro, Serena. "Traduzione e Commento ai Regum et imperatorum apophthegmata di Plutarco, (172BCDE, 176EF, 183EF, 186ABC, 186DEF, 187AB, 187BC, 187F, 188B, 188CD, 190A, 190DEF, 194CDE)." Doctoral thesis, Universita degli studi di Salerno, 2015. http://hdl.handle.net/10316/29331.
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Tese de doutoramento em Estudos Clássicos, no ramo de Filologia Clássica, apresentada à Faculdade de Letras da Universidade de CoimbraThe research work is divided into two basic parts: the translation and commentary of some sections of the book Regum et imperatorum apophthegmata by Plutarch. In particular they have been taken into consideration the Dedicatory epistle to Trajan and the sections dealing with Agathocles, Antipater, Aristides, Alcibiades, Iphicrates, Timotheus, Phocion, Teleclus, Lysander and Pelopidas. The translation was prepared on the basis of the Latin translation by Xylander, the Italian ones by Adriani and Pettine, the English one by Babbitt, the Spanish one by Lόpez Salvá and the French one by Fuhrmann. For each anecdote the different interpretative proposals of the translators have been highlighted in the footnotes. The commentary has been developed along two lines, the former intratextual, the latter intertextual. In the first istance, the attention was paid to the study of the words used by the author, which helped to identify the frequency of some fundamental themes of ethical and political thought of Plutarch, such as the need for the governor not to be tormented by lust for wealth, not to be led astray by private interests and friendships in the management of public affairs, to be able to evaluate flexibly critical circumstances that occur from time to time, shaping the policy and operational positions to them and avoiding fruitless and stiffness intransigence. Before the eyes of the reader the author slides the long series of anecdotes, inviting them to consider which are the virtues, but also the vices that led eminent people to prosperity or to ruin. And what emerges consistently from each short story is the importance of reflection and pondering every time you are about to perform an action or reply to a question not without insolence. It is recommended and appropriate learning to tame irrational forces of the soul through the exercise of λόγος; in fact they cannot be eradicated completely. It is because of this constant and gradual exercise of self improvement that energy, which man has, can be harnessed and directed to noble deeds for those who make them and fruitful for those who benefit them. The policy ultimately cannot be separated from ethics; a politician, who is not persistent in improving his mind and free it from all forms of selfishness, will not benefit at all to those who are subjected to his command. In many cases it is possible to find in the text the words which introduce explicitly the above issues, as, for example, φιλοπλουτία, ἀδικία, δίκη, τóλμα, θάρσος, ἀργία; in other cases it can be deduced from the meaning of the anecdote which category of values the author is referring to. The presence of the terms relating to each theme, in the commentary of the individual anecdotes, are then summarized in a synoptic table in order to allow an immediate comparison of the characters and the vices/virtues attributed by the author. Another aspect investigated thoroughly is the author's appeal to rhetorical devices to give the apophthegms incisiveness, especially when the author summarizes episodes which are more extended and articulated in the Lives and other plutarchian books. In the Apophthegmata you can find especially the chiasmus, which the author often uses to contrast the thinking and acting of the character to that of his detractors; the etymological figure and the polyptoton, with which the main theme of the plutarchian reflection is repeatedly drawn inside the anecdote. It was further highlighted that in the collection of apofthegms there are two types of anecdote; there is, in most cases, the presence of apophthegmata placed at the conclusion of a synthetic context, outlined with rapid hints; but it also notes the introduction of a specific episode of war and customs of characters, devoid of judgment in the epigraph, which are also designed to emphasize an ethical feature and behavior of the character in question. The second line, that we proceeded in the research work, was the comparison of each anecdote with versions of the same occurring in other works by Plutarch. The comparison showed that in some cases the versions coincide almost entirely in the vocabulary and meaning, but on many occasions the perspective, from which the story is presented by the author, varies slightly and sometimes considerably. It has been noted in fact that some details of the anecdote are eclipsed or modified by the author based on the context in which they are placed; the same story is then molded according to the theme that the author is dealing with. In general it was found that in Apophthegmata the presentation of the characters tends to be more positive than in other works by Plutarch, operation where the author comes removing from anecdotes details that could negatively connote the character. At the base of the anecdotes they could hypothetically be the so-called ὑπομνήματα, ie raw notes that Plutarch would be recorded in the course of its various readings and which he would use in the composition of his works. It is given adequate account about this problem in a specific chapter of the thesis, which examines the theories proposed in particular by Van der Stockt, Van Meirvenne, Pelling, Städter and Beck on the nature of ὑπομνήματα. According to some of them the content of the clusters, which are groups of ὑπομνήματα, would mainly philosophical in nature, according to others mainly historical. Furthermore on the one hand it is believed that the Apohthegmata constitute a drafting stage intermediate between the hypothetical sketched ὑπομνήματα and anecdotes as are processed in different works by Plutarch. On the other hand however the collectionof apophthegms is considered complete and independent from the drafting of the Lives and Moralia, theory that appeared to me more convincing on the basis of the rhetorical and stylistic analysis that I developed. The anecdotes do not appear to a stage of stylistic poor structuring and the use of a certain category of rhetorical devices and the tendency to obscure incriminating details for the characters seem to respond to a specific purpose of the author. Another chapter is devoted to the presentation of the debate on the problematic attribution of the work to Plutarch. In this chapter we review the opinions expressed in particular by Xylander, Wyttenbach, Benseler, Volkmann, Schmidt, Sass, Weissenberger, Hartman, Babbitt, Ziegler, Flacelière, Fuhrmann and Beck, noting that the most recent studies, particularly those of Beck, the scholars tend to recognize the paternity of the collection of anecdotes. According to him and other scholars the conciseness of anecdotes than the versions, which are read in the other works by Plutarch, would not be valid indication of inauthenticity; instead it would respond to the specific needs required by the type of the literary genre.
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Citro, Serena. "Traduzione e Commento ai Regum et imperatorum apophthegmata di Plutarco, (172BCDE, 176EF, 183EF, 186ABC, 186DEF, 187AB, 187BC, 187F, 188B, 188CD, 190A, 190DEF, 194CDE)." Doctoral thesis, Universita degli studi di Salerno, 2015. http://hdl.handle.net/10556/2163.
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2013 - 2014The research work is divided into two basic parts: the translation and commentary of some sections of the book Regum et imperatorum apophthegmata by Plutarch. In particular they have been taken into consideration the Dedicatory epistle to Trajan and the sections dealing with Agathocles, Antipater, Aristides, Alcibiades, Iphicrates, Timotheus, Phocion, Teleclus, Lysander and Pelopidas. The translation was prepared on the basis of the Latin translation by Xylander, the Italian ones by Adriani and Pettine, the English one by Babbitt, the Spanish one by Lόpez Salvá and the French one by Fuhrmann. For each anecdote the different interpretative proposals of the translators have been highlighted in the footnotes... [edited by author]
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Allés, Torrent Susanna. ""Parallelae sive Vitae illustrium virorum" (Las vidas de Plutarco, Sevilla 1491). Estudio y edición crítica de la traducción de Alfonso de Palencia de las vidas compuestas por Donato Acciaiuoli, Leonardo Bruni y Guarino Veronese." Doctoral thesis, Universitat de Barcelona, 2012. http://hdl.handle.net/10803/81297.
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La presente tesis recupera la figura de Alfonso de Palencia (1423-1492) y su traducción al castellano de las Vidas paralelas de Plutarco, impresa en Sevilla en el año 1491. La relación de Palencia con las biografías plutarqueas ha sido puesta en directa relación con su formación en Florencia y Roma y sus contactos con los humanistas italianos. De hecho, el palentino tomó como texto base, las traducciones latinas llevadas a cabo en Italia durante la primera mitad del Cuatrocientos y recopiladas por Giovannantonio Campano bajo el nombre de Parallelae, sive Vitae illustrium virorum (Roma: Ulrich Han, 1470); más concretamente, como se ha demostrado, eligió la tercera edición veneciana (Venecia: Nicolás Jenson, 1478) con la que se han evidenciado similitudes y divergencias paratextuales.
Así mismo, se lleva a cabo un análisis sistemático del método de traducción a todos los niveles lingüísticos, extrayendo conclusiones significativas en terreno sintáctico, morfológico, retórico – estilístico, y sobretodo léxico – semántico. Para ello ha sido de gran ayuda la elaboración de un glosario de los términos más relevantes y que ha permitido objetivar los datos, tales como el uso de perífrasis lexicales, binomios, latinismos, casticismos, etc. Se ha descompuesto, en definitiva, su método de traducción a través de la identificación y la cuantificación de la variedad de técnicas utilizadas con el fin de extrapolarlas a la categoría de constantes; para ello, se han tenido siempre en cuenta las prácticas de los traductores de la misma época y se ha comparado su metodología con otras traducciones anteriores y posteriores.
Se ahonda, por primera vez, en la fortuna de la traducción plutarquea de Palencia en la Península Ibérica; con éste propósito, se ha realizado, de un lado, un primer censo en inventarios y bibliotecas que ha permitido individuar no sólo un número considerable de ejemplares presentes en bibliotecas de nobles castellanos, sino también diferentes volúmenes glosados por autores de inicios del Quinientos, hecho que demuestra una lectura activa del traslado. Por otro lado, se ha realizado un primer sondeo de citas plutarqueas en los textos escritos entre 1491 y la primera mitad del siglo XVI con el fin de detectar posibles recursos a la traducción.
En fin, y como parte principal de la tesis, se edita una selección de textos que, gracias al haber sido incluidos en la edición de las Parallela, sive Vitae illustrium virorum, llegaron al castellano, siendo hoy todavía las únicas versiones en nuestra Península. Se trata de las biografías escritas por los humanistas italianos Donato Acciaiuoli (Vita Caroli Magni y Vitae Hannibalis et Scipionis), Leonardo Bruni (Vita Aristotelis) y Guarino Veronese (Vita Platonis) en su versión original en lengua latina y la traducción castellana de Alfonso de Palencia.This thesis studies one of the most important personalities from the Castilian Crown, Alfonso de Palencia (1423-1492), chronicle of the Catholic Kings, and his translation of Plutarch’s Parallel Lives. The main purpose has been to connect straightaway Palencia’s deep interest in this Greek biographer with that one of the Italian Humanists and his scholar training in Florence and Rome. In fact, to complete his ambitious project, Palencia took as his main working text the Latin versions collected by Giovannantonio Campano and printed in Rome in 1470, with the title of Parallelae, sive Vitae illustrium virorum; More specifically, Palencia used the third edition of this corpus (Venice, Nicholas Jenson, 1478), with which I have shown the paratextual analogies and divergences among original and translation. The present work analyzes the translation methodology which Palencia and other Spanish authors from the XV century used to carry out their versions, proving how medieval methods of translation are different from those used by the Italian translators (mostly by Leonardo Bruni) and how the new translating practice spread to other European countries, such as the Iberian Peninsula. Thus, the creation of a glossary has been very helpful in order to objectify all data, such as the use of lexical paraphrases, binomials, Latinisms, patrimonial words, etc. For the first time, I have deepened in the reception of Palencia’s translation of Plutarch’s Lives in the Iberian Peninsula. One first census in Inventories and Libraries has shed light on a conspicuous number of exiting copies in the Castilian nobles’ libraries; nevertheless, several volumes glossed by readers from the early XVI century proof an active reading of the translation. The main part of this thesis is the bilingual critical edition of a selection of texts, originally written in Latin by Italian humanists, included in the Plutarch’s Latin edition, and translated by Alfonso de Palencia, namely, the Vita Aristotelis by Leonardo Bruni, Vita Platonis by Guarino Veronese, Vita Caroli Magni and Vitae Hannibalis et Scipionis by Donato Acciaiuoli.
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Swain, Simon Charles Robert. "Plutarch and Rome : three studies." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.329217.
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Papadi, D. "Tragedy and theatricality in Plutarch." Thesis, University College London (University of London), 2007. http://discovery.ucl.ac.uk/1444999/.
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The present thesis focuses on the role of tragedy and on the multiple versions of theatricality in selected Essays and Lives of Plutarch. Most interestingly the 'tragic' does not emerge exclusively from the many quotations from the tragedians which are dispersed in the whole of the Plutarchan corpus, especially in his Essays it also emerges from distinctive suggestions of tragedy, tragic imagery, tragic parallels and texturing. Plutarch acknowledges the importance of tragedy in literary education, but is still very ready to criticise what the poets say. Even so, he does not treat tragedy negatively in itself, but figures it as a possibly bad and corrupting thing when it is wrongly transferred to real-life contexts. In this way he requires from his readers thoughtfulness and reflection on that relation between tragedy and real life, while he also makes them reflect on whether there is a distinctive 'tragic stance of life', and if so whether a philosophical viewpoint would cope with real life more constructively. In the Lives there may be less explicit thematic hints of tragedy, yet there is a strong theatricality and dramatisation, including self-dramatisation, in the description of characters, such as Pompey and Caesar, particularly at crucial points of their career and life. By developing the idea that the 'tragic' aspects may relate to the ways in which characters are morally or philosophically deficient or cause them to falter - but if so, in a way that is itself familiar from tragedy - they also relate extremely closely to the characteristics which make the people great. The tragic mindset (this idea will be illustrated from Plutarch's direct references to tragedy as well as his allusions to the theatrical world) offers a fresh angle in reading Plutarch's work and makes the reader engage more in thinking how both 'tragic' and theatre can be used as a tool to explore a hero's distinctiveness in addressing the issues of his world.
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Wälchli, Philipp. "Studien zu den literarischen Beziehungen zwischen Plutarch und Lukian : ausgehend von Plutarch: "De genio Socratis" und Lukian: "Philopseudeis /." München : K.G. Saur, 2003. http://catalogue.bnf.fr/ark:/12148/cb39234536x.
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Duff, T. E. "Moralising in the Parallel Lives of Plutarch." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.598667.
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The focus of my thesis is this question: in what ways are Plutarch's Lives moralising texts? My contention is that the Lives are moralistic, but it is a moralism which does not simply affirm the norms of Plutarch's society and Plutarch's own value-system; rather it is, in some Lives at least, exploratory and challenging. A second contention is that the Lives must be read in the pairs in which they were published. The first part of my thesis includes a theoretical analysis of the place of moralising within the ancient historiographical tradition, and an exposition of Plutarch's own statements as regards his work - key passages for our understanding of ancient conceptions of historiography and biography. The central chapters contain close readings of three problematic Plutarchan texts, the Phocion Cato Minor, Lysander-Sulla and Coliolanus-Alcibiades. The second part of my thesis seeks to place Plutarch's work within the context of the second-century world. In this section, I examine Plutarch's Lives of Julius Caesar, Galba and Otho alongside the biographies of the same figures by Suetonius: even when dealing with Roman sources, Plutarch brings to bear upon his material a moral outlook which is drawn, partly at least, from the age of Classical Greece, in particular from Plato. Throughout the Lives, Roman figures are evaluated by means of Greek ethical concepts. This self-confident response to Rome is seen also in the very structure of the Lives, in which Greek figures are paired with Roman; a final chapter analyses this paired structure and demonstrates, by a detailed study of the Pyrrhus-Marius that no Life can properly be understood without its partner.
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Plati, Eleni [Verfasser]. "Medical Metaphors in Plutarch: The Εxample of πολιτικὴ ἰατρεία : Medizinische Metaphern bei Plutarch: Das Exemplum der πολιτικὴ ἰατρεία / Eleni Plati." Hamburg : Staats- und Universitätsbibliothek Hamburg Carl von Ossietzky, 2020. http://d-nb.info/1221721127/34.
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Xenophontos, Sophia A. "Teaching and learning in Plutarch : aspects of moral education." Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.547824.
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Duff, Timothy Elliott. "Signs of the soul : moralising in the parallel lives of Plutarch." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321169.
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Strobach, Anika. "Plutarch und die Sprachen : ein Beitrag zur Fremdsprachenproblematik in der Antike /." Stuttgart : F. Steiner, 1997. http://catalogue.bnf.fr/ark:/12148/cb37117425v.
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Binder, Carsten. "Plutarchs Vita des Artaxerxes ein historischer Kommentar." Berlin New York, NY de Gruyter, 2007. http://d-nb.info/988316943/04.
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Lucchesi, Michele Alessandro. "Plutarch on Sparta : cultural identities and political models in the Plutarchan macrotext." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:5581f70d-9333-4d89-b483-bc996171761d.
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Can we consider Plutarch's Parallel Lives a historical work? Can we read them as a unitary series? These are the initial questions that this thesis poses and that are investigated in the Introduction, five main Chapters, and the Conclusion. In the Introduction, a preliminary status quaestionis about ancient biography is presented before clarifying the methodology adopted for reading the Parallel Lives as a unitary historical work and the reasons for choosing the Lives of Lycurgus, Lysander, and Agesilaus as the case studies to examine in detail. Chapter 1 discusses the historiographical principles that emerge from the De sera numinis vindicta: for Plutarch history is primarily the history of individuals and cities, based on the interpretation of historical events. Chapter 2 tries to verify the hypothesis that the Parallel Lives correspond to the historical project delineated in the De sera numinis vindicta. This Chapter, moreover, reassesses the literary form of the Parallel Lives by employing the concepts of 'open macrotext' and 'cross-complementarity' between the Lives. Chapter 3 analyses the Life of Lycurgus, focusing on the formation of the cultural identity and the political model of Sparta. In the Life of Lycurgus, Plutarch indicates already the intrinsic weaknesses of Sparta and the probable causes of Spartan decline in the fourth century BC. Chapter 4 is devoted to the Life of Lysander, where Plutarch narrates how after the Peloponnesian War Sparta established its hegemony over the Greeks and, simultaneously, began its rapid moral and political decline into decadence. Plutarch also seems to suggest that in this historical period of extraordinary changes not only Sparta and Lysander but all the Greeks were guilty of distorting moral values. Chapter 5 concentrates on Agesilaus, who could have led Sparta and the Greeks to great success against the Persians, but, instead, had to save Sparta from complete destruction after the Battle of Leuctra. The Conclusion recapitulates the main points of the thesis and proposes possible arguments for future research on Plutarch’s Parallel Lives.
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O'Sullivan, Luke Nicholas. "'Une forme d'escrire douteuse et irresolue' : Seneca and Plutarch in Montaigne's Essais." Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12214/.
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What are the relationships between doubt and truth, thinking and writing in Montaigne’s Essais? We usually see Montaigne’s doubt through the lens of ancient schools of Scepticism and yet he notes that the Pyrrhonians ‘ne peuvent exprimer leur generale conception en aucune maniere de parler’: these philosophers describe their doubtful thought in negative affirmations but these are affirmations – ‘propositions affirmatives’ – all the same. This thesis approaches Montaigne’s doubt differently: I investigate the Essais not as an attempt to indicate or describe doubtful, ‘double et divers’ thought but as a tool for thinking doubtfully in writing. Montaigne’s literary use of language is therefore central to my analysis. Irony, ambiguity, the practices of rewriting and overwriting, the ‘polyphony’ of cited authors who advocate different positions: these afford ways of thinking that sustain duality and doubt. I focus on Montaigne’s engagement with Seneca and Plutarch, ancient authors who are, superficially, unrelated to doubt: the Essais constitute a particular form of humanistic engagement with ancient texts, concerned with practices and forms of writing as much as, if not more than, with philosophical concepts. These ‘dogmatic’ authors – they defend philosophical positions of certainty – were, counter-intuitively, seen by Montaigne to have a ‘forme d’escrire douteuse et irresolue’. This doubtful ‘forme’ shaped Montaigne’s own and it was, I argue, in working with and on these authors – reading, writing, and thinking with them – that he constructed a way of writing doubtful in both form and thought: a text that is double, unresolved, ambiguous, and yet ‘truthful’ in its capacity to perform and make legible the complex, multiple nature of his thought and his thinking.
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Villarreal-Rios, Rodolfo Williams William Appleman. "Independent internationalism and nationalistic pragmatism the United States and Mexico /." [Missoula, Mont.] : The University of Montana, 2008. http://etd.lib.umt.edu/theses/available/etd-11032008-163623/unrestricted/Villarreal-Rios_Rodolfo_THESIS.pdf.
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Wördemann, Dirk. "Das Charakterbild im bios nach Plutarch und das Christusbild im Evangelium nach Markus /." Paderborn : F. Schöningh, 2002. http://catalogue.bnf.fr/ark:/12148/cb38998135r.
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Schröder, Stephan. "Plutarchs Schrift "De Pythiae oraculis" : Text, Einleitung und Kommentar /." Stuttgart : B. G. Teubner, 1990. http://catalogue.bnf.fr/ark:/12148/cb36957798z.
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Ellis, Boschetti Anthony. "Grudging Gods : theology and characterization in Herodotus, and interpretation from Plutarch to the present." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/17948.
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This thesis is an investigation into Herodotus’ views about the gods and how they relate to human life and history, and particularly how narrative and theology interact. It is divided into four chapters: Chapter one (The History of Herodotean Theology) falls into two parts. In the first I outline the reception of Herodotus’ theological views from antiquity to the present, focusing on the warners’ statements that ‘the divinity is phthoneros’, the subject of controversy since Plutarch. I explore the role of contemporary rhetorical and religious pressures in forging various interpretative traditions, and trace their evolution over the last five centuries of scholarship. The second part examines the assumptions and approaches of more recent scholarship to the problems that arise in Herodotean theology. Chapter two (Religious Discourses in the Histories) develops our understanding of Herodotus’ theological inconsistencies, which have increasingly come to dominate discussion of Herodotean religion. I make the case that Herodotus uses various theological discourses or registers, which are (literally interpreted) quite incompatible. I explore the influence of narrative style, narratorial persona, and context upon Herodotus’ theological assumptions and vocabulary, before considering the question of his own ‘belief’. Chapter three (The Phthonos of Gods and Men) offers my own analysis of the much-disputed concepts of ‘divine φθόνος’ and ‘νέμεσις’ in the Histories and classical Greek more widely. I begin by examining the use of phthonos in the context of humans from Homer to the fourth century. I then offer a close analysis of the meaning and significance of the five speeches that assert that ‘the divinity is phthoneros’ (or phthoneei), which precede or refer back to the most dramatic reversals of fortune in the work. Chapter four (Theology in the Croesus Logos) analyses the treatment of theology in the Croesus logos. It explores how Herodotus crafts a coherent narrative while negotiating the numerous theological principles of his contemporary world and narrative tradition. I argue that Croesus’ character and the deceptive oracles that force him to campaign are commonly misread, largely due to attempts to interpret the story on a quite different narrative patterning that is compatible with anachronistic principles of divine ‘benevolence’ or ‘divine justice’. The Epilogue draws together the themes discussed in the previous chapters, with some comments on the relationship between literature and theology more generally.
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Klabunde, Michael Robert. "BOYS OR WOMEN? THE RHETORIC OF SEXUAL PREFERENCE IN ACHILLES TATIUS, PLUTARCH, AND PSEUDO-LUCIAN." University of Cincinnati / OhioLINK, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=ucin989521908.
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Duff, Tim. "Plutarch's "lives" : exploring virtue and vice /." Oxford [u.a.] : Clarendon Press, 1999. http://www.loc.gov/catdir/enhancements/fy0606/98040794-d.html.
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Ash, R. E. "Individual and collective identities in Tacitus' Histories." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.319030.
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Kempf, Amanda Michelle. "Witches and Wives: An Analysis of Plutarch's Depiction of Women in the Life of Marc Antony." Wright State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=wright15153241456123.
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Rose, Thomas Caldwell. "A historical commentary on Plutarch’s Life of Demetrius." Diss., University of Iowa, 2015. https://ir.uiowa.edu/etd/5991.
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The Parallel Lives are primarily concerned with exploring various modes of eudaimonia, as Plutarch mines the lives of illustrious Greeks and Romans for moral exempla and offers them up to his audience for contemplation and imitation. In contrast to his usual practice, Plutarch offers the Demetrius and its Roman pair the Antony as explicitly negative examples. These men, who are “conspicuous for badness,” habitually engage in behavior this is to be rejected, not imitated. Demetrius is capable of great virtues, but his life provides a paradigm of how not to live. The ruinous state of Hellenistic historiography, however, places a historical burden on Plutarch’s moralizing biography that it was manifestly not designed to bear. Indeed, Plutarch’s Life is the sole continuous account of Demetrius’ career, and provides the only literary evidence for many of the events from the Battle of Ipsus in 301 to Demetrius’ death in 282. Despite all this, there is no full-length commentary on the Demetrius in any language. This thesis represents an attempt to fill that gap. The commentary is not merely a survey of relevant scholarship, but offers many original contributions to the study of Hellenistic kingship and ruler-cult, the politics and propaganda of the Successors, and Demetrius’ pivotal role in the remarkable advances in naval technology and siegecraft for which the period is justly famous. While the body of the commentary firmly grounds Demetrius’ career in the historical context of the early Hellenistic period, the historiographical introduction illuminates the didactic ethics that shape Plutarch’s biographical project, and confronts the vexed question of his sources.
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Giroux, Chandra. "Morality in Plutarch's "Life of Cimon"." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/35198.
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Understanding Plutarch’s Parallel Lives as a literary text is the focus of current scholarship. However, to this date, no one has looked at Plutarch’s Life of Cimon to analyze what it reveals about morality. My thesis endeavours to understand how Plutarch shapes Cimon as a literary character to bring to light the moral focus of this Life. It first investigates Plutarch’s life and the atmosphere in which he lived to understand what influenced his writing. Chapter One follows with a discussion of the composition of the Lives to understand how they are organized. The insistence on reading each book’s four parts (proem, Life 1, Life 2, synkrisis) to fully appreciate their moral relevance leads to Chapter Two, which dissects the main components of Plutarch’s moral mirror. This provides the necessary background needed for Chapter Three’s case study of Plutarch’s Cimon. Here, I argue that the main moral message contained therein is the importance of generosity and euergetism.