Lines 380–7 have been much discussed, sometimes in isolation, without due regard for context in speech, scene, and play; and sometimes with regard primarily to the history of ideas, or of Greek moral values. Phaidra states that virtue may be subverted, despite knowledge, by pleasure, of which αὶδώς—dual, harmless and harmful—is an instance. A notorious problem of interpretation centres on the related questions of how αὶδώς, shame can be listed among ήδοναί, pleasures; and of what is meant by dual αὶδώς. (...) The interpretation here advanced is bold, but in essence simple: in this context, αὶδώς is a euphemistic metonymy for ἔρως, which is harmless and pleasurable in its proper place, but potentially troublesome or painful. (shrink)

Hamaker's conjecture κομâ at Lysias 16.18 was adopted by Rauchenstein in his influential edition of 1869 and soon given powerful endorsement by Jebb and by Shuckburgh. Successive later editors and commentators have seen no reason to demur: Thalheim, Adams, Hude, Gernet and Bizos, Lamb, and finally Edwards and Usher all adopt κομâ, and, where they comment, unanimously cite Aristophanic parallels in support of a connection between longhaired affectation and ‘oligarchic’ affiliations; some also adduce the expression ảπ’Ψεως in justification. But this (...) is an egregious instance of unwarranted tampering with a sound text. τóλμα is a quality conspicuously displayed by Mantitheus, on his own account of his character, words, and actions. (shrink)

Hamaker's conjecture κομâ (for τολμâ,sic) at Lysias 16.18 was adopted by Rauchenstein in his influential edition of 1869 and soon given powerful endorsement by Jebb and by Shuckburgh. Successive later editors and commentators have seen no reason to demur: Thalheim, Adams, Hude, Gernet and Bizos, Lamb, and finally Edwards and Usher all adopt κομâ, and, where they comment, unanimously cite Aristophanic parallels (especiallyEq.580) in support of a connection between longhaired affectation and ‘oligarchic’ affiliations; some also adduce the expression ảπ’ὂΨεως in (...) justification. But this is an egregious instance of unwarranted tampering with a sound text. τóλμα is a quality conspicuously displayed by Mantitheus, on his own account of his character, words, and actions. (shrink)

W. D. Furley, ‘Phaidra's pleasurable aidos ’, CQ 46, 84–90 is in part a response to my article, ‘ in Euripides’ Hippolytos 373–430: review and reinterpretation’, JHS 113, 45–59. Furley states that I suggest that aidos is ‘a euphemism for aidoia, the genitals, thus = sex’. This is an over-simplification. I argue that ‘in this context, is a euphemistic metonymy for ’; that ‘in terms of linguistic use, may be viewed as the natural reaction to the … just as is (...) to ; and hence that ‘the linguistic associations and semantic nuances of are sufficient to allow the word, in appropriate contexts, to mean “sex”’. (shrink)

The appearance of Nan Dunbar's important commentary onBirdsis to be welcomed. Inevitably, however, such a volume requiresaddenda et corrigenda; and already the author must be collecting material for a second edition. Here is somepabulum. On the passage cited, Dunbar comments, ‘The difficulties of this sentence stem from uncertainty over (a) the form and sense of the main verb … and (b) the point of χαραδρι⋯ν μιμο⋯μενος and its connection with what precedes …’.

On Anatomy is the shortest treatise preserved in the Hippocratic Corpus. It describes the internal configuration of the human trunk. The account is for the most part descriptive, function being largely disregarded and speculation completely eschewed. Though systematic it is unsophisticated: two orifices for ingestion are linked by miscellaneous organs, vessels, and viscera to two orifices for evacuation. There is a clear progression in two parallel sections: first, trachea to lung, lung described, location of heart, heart described, kidneys to bladder, (...) bladder described, bladder to genitals, conclusion; and second, oesophagus to belly, location of diaphragm, location of spleen, location and description of belly, belly to intestine/colon, colon to rectum and anus, conclusion. The text offers good basic topographical or regional anatomy. That the work is concerned with human anatomy is certain from the precise description of lung and liver, with features peculiar to human organs; and is corroborated by frequent references to comparative anatomy, with which familiarity is apparently assumed. Such anatomical knowledge, based on extensive observation of animals, may have been corroborated by some human dissection, perhaps of the aborted foetus or exposed infant, in conjunction with opportunistic observation of war wounded and accident victims. While the syntax is bald, telegraphic, and asyndetic, the vocabulary is recondite, and poetic. There is erratic omission of the article and recurrent use of compendious comparisons. These features suggest that Anat. may be an abridgement of a fuller and more flowery account; this hypothesis is supported by several passages where erroneous or unclear information apparently results from excessive compression or imperfect comprehension of a source. (shrink)

The wide-ranging content of Places in Man represents the entire Hippocratic Corpus: anatomy, physiology, pathology, medical ideology, clinical instruction, traditional love, gynaecology. Despite this wide and varied scope, the work is conceptually coherent and stylistically consistent. In this new edition of the Greek text with translation and commentary, the language and content of the work are studied in relation to other treatises of the Hippocratic Corpus, and to fragmentary early medical writings. It is argued that while there are `Koan' and (...) `Knidian' elements, a West Greek origin is probable; and that this may be the earliest work in the Corpus. (shrink)

This is a welcome reprint of a book that continues to grow in importance.

With increased visibility of trans people comes increased philosophical interest in gendered language. This chapter aims to look at the research on gendered language in analytic philosophy of language so far, which has focused on two concerns: (1) determining how to define gender terms like ‘man’ and ‘woman’ such that they are trans inclusive and (2) if, or to what extent, we should use gendered language at all. We argue that the literature has focused too heavily on how gendered language (...) can harm trans people, and has not considered how trans people use gendered language to create meaning and joy for ourselves. Pulling from the literature in sociolinguistics, we look at examples of how trans people use language to make their lives better by gaining recognition, playing with gendered language, finding joy in gendered language, and taking control of definitional power, concluding that debates about gendered language need to consider not only how such language harms trans people but also how trans people use it for our own liberation. (shrink)

Dubbed “Nietzsche without his hammer” by literary critic James Wood, the Romanian philosopher E. M. Cioran is known as much for his profound pessimism and fatalistic approach as for the lyrical, raging prose with which he communicates them. Unlike many of his other works, such as On the Heights of Despair and Tears and Saints, The New Gods eschews his usual aphoristic approach in favor of more extensive and analytic essays. Returning to many of Cioran’s favorite themes, The New Gods (...) explores humanity’s attachment to gods, death, fear, and infirmity, in essays that vary widely in form and approach. In “Paleontology” Cioran describes a visit to a museum, finding the relatively pedestrian destination rife with decay, death, and human weakness. In another chapter, Cioran explores suicide in shorter, impressionistic bursts, while “The Demiurge” is a shambolic exploration of man’s relationship with good, evil, and God. All the while, The New Gods reaffirms Cioran’s belief in “lucid despair,” and his own signature mixture of pessimism and skepticism in language that never fails to be a pleasure. Perhaps his prose itself is an argument against Cioran’s near-nihilism: there is beauty in his books. (shrink)

This chapter contains sections titled: I II.