By Charles Martindale, Richard F. Thomas
This landmark assortment provides a large choice of viewpoints at the price and position of reception concept in the glossy self-discipline of classics.A pioneering assortment, taking a look at the position reception idea performs, or might play, in the sleek self-discipline of classics. Emphasizes theoretical features of reception. Written via quite a lot of members from younger students to verified figures, from Europe, the united kingdom and america. attracts on fabric from many various fields, from translation reviews to the visible arts, and from politics to functionality. units the time table for classics sooner or later.
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Additional info for Classics and the Uses of Reception (Classical Receptions)
It just so happens that Socrates’ words and deeds, recharacterized in this satyric form and preserved within the framework of a Platonic dialogue, represent examples of ones that do. In any case, it is precisely the occasional lack of ﬁt between Marsyas and his purported analogue in Socrates which forms such an intoxicating feature of Alcibiades’ speech as a whole (“that is the difference between you and him,” he admits here). Socrates himself, however, rejects the analogy outright. Alcibiades’ dialectic is just a ruse, he suggests, since the ﬁgure of Marsyas applies much more obviously to the narrator of the story and his own hidden agenda than it does to its ostensible target in Socrates: “You are sober, Alcibiades,” said Socrates “or you would never have gone so far about to hide the purpose of your satyr’s praises, for all this long story is only an ingenious circumlocution, of which the point comes in by the way of the end: you want to get up a quarrel between me and Agathon .
See also Foucault (1977); Barthes (1973); in English, Barthes (1975). A relatively early survey that sought to emphasize the poststructuralist overtones of the school of reader-response analysis was Tompkins (1980). 14 Bartsch (1984); Block (1984); Winkler (1985); Slater (1990); Hexter (1990); Selden (1992), as well as Hexter (1992) in the same volume. Two important collections from this period are Pedrick and Rabinowitz (1982) and Woodman and Powell (1992). 26 Ralph Hexter earlier explorations and other avenues taken, or at least started, within this capacious and oh-so-malleable territory.
9 Feldherr and James (2004) 75. 10 Feldherr and James (2004) 81–2. Feldherr’s observation that Ovid’s river remembers the satyr through the Latin form (“Marsya”) of the Greek name, however, encourages the reception-based reading outlined here. 36 Timothy Saunders III Marsyas Receiving The progression of events which leads up to the transformation of Marsyas from satyr to river involves a number of, often oblique, metamorphoses. First Marsyas is remembered; then ﬂayed; then lamented; whereupon the tears of those lamenters are soaked up by the earth; until ﬁnally the earth transforms these tears into the river which now bears his name.