By Douglas L. Cairns
This is often the 1st research in English to check probably the most the most important phrases in Greek moral and social discourse, aidos, inside quite a lot of Greek literature. usually rendered "shame," "modesty," or "respect," aidos is among the so much elusive and tough Greek phrases to translate. Dr. Cairns discusses the character and alertness of aidos and different correct phrases in a few authors; with specific emphasis on their manifestations in epic, tragedy, and philosophy. He exhibits that the essence of the idea that is to be present in its dating with Greek values of honor, during which context it could possibly realize and reply to the respect of either the self and others. It therefore contains either self- and different- concerning habit, aggressive and cooperative values.
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See also Lentakis 1998: 130–54; Pirenne-Delfore 1994: 117. Athenian sources treat this involvement as unexceptional: see Aiskh. 119. On this prostitutional tax at Athens and elsewhere in Greece, see chapter 5, nn. 8 and 11. 38. Sakurai 2008: 42–43; Brumfield 1981: 84–88; Dahl 1976: 96. See Men. Epitrep. 749–50; Aristoph. Thes. 293–94; Louk. 80. 39. Participation in these ceremonies (from which men were excluded) was based on household affiliation: Burkert 1985: 242 and nn. 7, 8 thereto. Some scholars (following Aristoph.
71. Although some scholars view Athenian private litigation as largely “theatre” (Humphreys 2007) or as a venue for the venting of elite social animosities (D. Cohen 1995: 70, 82), with litigants sometimes seeking actually to lose their cases (E. 180), I view Athenian litigation as essentially the effort of real people to prevail in real conflicts by persuading a majority of jurors to vote in their favor (cf. Harris 2013: 12–13). In my opinion, therefore, the proffering of absurd or transparently untrue underlying factual assumptions would have been devastatingly negative to a proponent’s case—and would likely be avoided in a forensic presentation.
Cf. Bäbler 1998: 20–32. But other specialists disagree: “slave figures dress in the same way as the (free) women with whom they appear” (Lewis 2002: 140). ” Davies 1994 sees the iconography of grave stêlai as suggestive of the “solidarity” of women and their slaves. Xen. Ath. Pol. πολλάκις ἂν οἰηθεὶς εἶναι τόν Ἀθηναῖον δοῦλον ἐπάταξεν ἄν· ἐσθῆτά τε γὰρ οὐδὲν βελτίων ὁ δῆμος αὐτόθι ἢ οἱ δοῦλοι καὶ οἱ μέτοικοι, καὶ τὰ εἴδη οὐδὲν βελτίους εἰσίν. Similarly: Sommerstein 2009: 136. 106. Rep. οἱ ἐωνημένοι καὶ αἱ ἐωνημέναι μηδὲν ἧττον ἐλεύθεροι ὦσι τῶν πριαμένων.