1.
Friedrich Nietzsche
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He began his career as a classical philologist before turning to philosophy. He became the youngest ever to hold the Chair of Classical Philology at the University of Basel in 1869, Nietzsche resigned in 1879 due to health problems that plagued him most of his life, and he completed much of his core writing in the following decade. In 1889, at age 44, he suffered a collapse and he lived his remaining years in the care of his mother, and then with his sister Elisabeth Förster-Nietzsche, and died in 1900. Nietzsches body of work touched widely on art, philology, history, religion, tragedy, culture, and science, and drew inspiration from figures such as Schopenhauer, Wagner. His writing spans philosophical polemics, poetry, cultural criticism, and fiction while displaying a fondness for aphorism, born on 15 October 1844, Nietzsche grew up in the small town of Röcken, near Leipzig, in the Prussian Province of Saxony. He was named after King Frederick William IV of Prussia, who turned forty-nine on the day of Nietzsches birth, Nietzsches parents, Carl Ludwig Nietzsche, a Lutheran pastor and former teacher, and Franziska Oehler, married in 1843, the year before their sons birth. They had two children, a daughter, Elisabeth Förster-Nietzsche, born in 1846, and a second son, Ludwig Joseph. Nietzsches father died from an ailment in 1849, Ludwig Joseph died six months later. The family then moved to Naumburg, where they lived with Nietzsches maternal grandmother, after the death of Nietzsches grandmother in 1856, the family moved into their own house, now Nietzsche-Haus, a museum and Nietzsche study centre. Nietzsche attended a school and then, later, a private school, where he became friends with Gustav Krug, Rudolf Wagner. In 1854, he began to attend Domgymnasium in Naumburg, because his father had worked for the state the now-fatherless Nietzsche was offered a scholarship to study at the internationally recognized Schulpforta. He transferred and studied there from 1858 to 1864, becoming friends with Paul Deussen and he also found time to work on poems and musical compositions. Nietzsche led Germania, a music and literature club, during his summers in Naumburg. His end-of-semester exams in March 1864 showed a 1 in Religion and German, a 2a in Greek and Latin, a 2b in French, History, and Physics, while at Pforta, Nietzsche had a penchant for pursuing subjects that were considered unbecoming. The teacher who corrected the essay gave it a mark but commented that Nietzsche should concern himself in the future with healthier, more lucid. After graduation in September 1864, Nietzsche commenced studies in theology, for a short time he and Deussen became members of the Burschenschaft Frankonia. After one semester, he stopped his studies and lost his faith. In June 1865, at the age of 20, Nietzsche wrote to his sister Elisabeth, who was deeply religious, a letter regarding his loss of faith
2.
Classical Athens
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Athenian democracy was established in 508 BC under Cleisthenes following the tyranny of Isagoras. This system remained remarkably stable, and with a few brief interruptions remained in place for 180 years, the peak of Athenian hegemony was achieved in the 440s to 430s BC, known as the Age of Pericles. The radical politician of aristocratic background, Cleisthenes, then took charge, the reforms of Cleisthenes replaced the traditional four Ionic tribes with ten new ones, named after legendary heroes of Greece and having no class basis, which acted as electorates. Each tribe was in divided into three trittyes, while each trittys had one or more demes —depending on their population—which became the basis of local government. The tribes each selected fifty members by lot for the Boule, the public opinion of voters could be influenced by the political satires written by the comic poets and performed in the city theaters. Most offices were filled by lot, although the ten strategoi were elected, prior to the rise of Athens, Sparta, a city-state with a militaristic culture, considered itself the leader of the Greeks, and enforced a hegemony. In 499 BC Athens sent troops to aid the Ionian Greeks of Asia Minor and this provoked two Persian invasions of Greece, both of which were repelled under the leadership of the soldier-statesmen Miltiades and Themistocles. In 490 the Athenians, led by Miltiades, prevented the first invasion of the Persians, guided by king Darius I, in 480 the Persians returned under a new ruler, Xerxes I. Simultaneously the Athenians led a naval battle off Artemisium. However, this action was not enough to discourage the Persian advance which soon marched through Boeotia, setting up Thebes as their base of operations. This forced the Athenians to evacuate Athens, which was taken by the Persians, subsequently the Athenians and their allies, led by Themistocles, defeated the Persian navy at sea in the Battle of Salamis. It is interesting to note that Xerxes had built himself a throne on the coast in order to see the Greeks defeated, spartas hegemony was passing to Athens, and it was Athens that took the war to Asia Minor. These victories enabled it to bring most of the Aegean and many parts of Greece together in the Delian League. He fostered arts and literature and gave to Athens a splendor which would never return throughout its history and he executed a large number of public works projects and improved the life of the citizens. Hence, he gave his name to the Athenian Golden Age, silver mined in Laurium in southeastern Attica contributed greatly to the prosperity of this Golden Age of Athens. During the time of the ascendancy of Ephialtes as leader of the democratic faction, the conflict marked the end of Athenian command of the sea. The war between Athens and the city-state Sparta ended with an Athenian defeat after Sparta started its own navy, Athenian democracy was briefly overthrown by the coup of 411, brought about because of its poor handling of the war, but it was quickly restored. The war ended with the defeat of Athens in 404
3.
Tragedy
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Tragedy is a form of drama based on human suffering that invokes an accompanying catharsis or pleasure in audiences. In the wake of Aristotles Poetics, tragedy has been used to make genre distinctions, in the modern era, tragedy has also been defined against drama, melodrama, the tragicomic, and epic theatre. Drama, in the sense, cuts across the traditional division between comedy and tragedy in an anti- or a-generic deterritorialisation from the mid-19th century onwards. Both Bertolt Brecht and Augusto Boal define their epic theatre projects against models of tragedy, taxidou, however, reads epic theatre as an incorporation of tragic functions and its treatments of mourning and speculation. The word tragedy appears to have used to describe different phenomena at different times. It derives from Classical Greek τραγῳδία, contracted from trag-aoidiā = goat song, scholars suspect this may be traced to a time when a goat was either the prize in a competition of choral dancing or was that around which a chorus danced prior to the animals ritual sacrifice. In another view on the etymology, Athenaeus of Naucratis says that the form of the word was trygodia from trygos and ode. There is some dissent to the origins of tragedy, mostly based on the differences between the shapes of their choruses and styles of dancing. A common descent from pre-Hellenic fertility and burial rites has been suggested, friedrich Nietzsche discussed the origins of Greek tragedy in his early book The Birth of Tragedy. Here, he suggests the name originates in the use of a chorus of goat-like satyrs in the original dithyrambs from which the genre developed. Scott Scullion writes, There is abundant evidence for tragoidia understood as song for the prize goat, and as prize was established the billy goat, the clearest is Eustathius 1769.45, They called those competing tragedians, clearly because of the song over the billy goat. Athenian tragedy—the oldest surviving form of tragedy—is a type of dance-drama that formed an important part of the culture of the city-state. Having emerged sometime during the 6th century BCE, it flowered during the 5th century BCE, no tragedies from the 6th century and only 32 of the more than a thousand that were performed in the 5th century have survived. We have complete texts extant by Aeschylus, Sophocles, and Euripides, Athenian tragedies were performed in late March/early April at an annual state religious festival in honor of Dionysus. The presentations took the form of a contest between three playwrights, who presented their works on three successive days, each playwright offered a tetralogy consisting of three tragedies and a concluding comic piece called a satyr play. The four plays sometimes featured linked stories, only one complete trilogy of tragedies has survived, the Oresteia of Aeschylus. The Greek theatre was in the air, on the side of a hill. Performances were apparently open to all citizens, including women, the theatre of Dionysus at Athens probably held around 12,000 people
4.
Apollonian and Dionysian
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The Apollonian and Dionysian is a philosophical and literary concept, or dichotomy, based on certain features of ancient Greek mythology. Many Western philosophical and literary figures have invoked this dichotomy in critical, in Greek mythology, Apollo and Dionysus are both sons of Zeus. Apollo is the god of reason and rational thinking, while Dionysus is the god of the irrational and chaos, the Greeks did not consider the two gods to be opposites or rivals, although often the two deities were entwined by nature. Although the use of the concepts of the Apollonian and Dionysian is linked to Nietzsches The Birth of Tragedy, the poet Hölderlin spoke of them, while Winckelmann talked of Bacchus, the god of wine. Nietzsches aesthetic usage of the concepts, which was later developed philosophically, first appeared in his book The Birth of Tragedy and his major premise here was that the fusion of Dionysian and Apollonian Kunsttriebe form dramatic arts, or tragedies. He goes on to argue that this fusion has not been achieved since the ancient Greek tragedians, Nietzsche is adamant that the works of Aeschylus and Sophocles represent the apex of artistic creation, the true realization of tragedy, it is with Euripides that tragedy begins its downfall. To further the split, Nietzsche diagnoses the Socratic Dialectic as being diseased in the manner that it deals with looking at life. The scholarly dialectic is directly opposed to the concept of the Dionysian because it seeks to negate life, it uses reason to always deflect. Socrates rejects the intrinsic value of the senses and life for higher ideals, Nietzsche claims in The Gay Science that when Socrates drinks the hemlock, he sees the hemlock as the cure for life, proclaiming that he has been sick a long time. In contrast, the Dionysian existence constantly seeks to affirm life, however, he later dropped this concept saying it was. burdened with all the errors of youth, the overarching theme was a sort of metaphysical solace or connection with the heart of creation. Different from Kants idea of the sublime, the Dionysian is all-inclusive rather than alienating to the viewer as a sublimating experience, the sublime needs critical distance, while the Dionysian demands a closeness of experience. According to Nietzsche, the distance, which separates man from his closest emotions, originates in Apollonian ideals. The Dionysian embraces the chaotic nature of experience as all-important, not just on its own. The Dionysian magnifies man, but only so far as he realizes that he is one, according to Peter Sloterdijk, the Dionysian and the Apollonian form a dialectic, they are contrasting, but Nietzsche does not mean one to be valued more than the other. Truth being primordial pain, our existential being is determined by the Dionysian/Apollonian dialectic, anthropologist Ruth Benedict used the terms to characterize cultures that value restraint and modesty and ostentatiousness and excess. An example of an Apollonian culture in Benedicts analysis was the Zuñi people as opposed to the Dionysian Kwakiutl people, the theme was developed by Benedict in her main work Patterns of Culture. Albert Szent-Györgyi, who realized that a discovery must be, by definition, at variance with existing knowledge and he called scientific dissenters, who explored the fringes of knowledge, Dionysians. Support mostly takes the form of grants, and the present methods of distributing grants unduly favor the Apollonian, american humanities scholar Camille Paglia writes about the Apollonian and Dionysian in her 1990 bestseller Sexual Personae
5.
German language
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German is a West Germanic language that is mainly spoken in Central Europe. It is the most widely spoken and official language in Germany, Austria, Switzerland, South Tyrol, the German-speaking Community of Belgium and it is also one of the three official languages of Luxembourg. Major languages which are most similar to German include other members of the West Germanic language branch, such as Afrikaans, Dutch, English, Luxembourgish and it is the second most widely spoken Germanic language, after English. One of the languages of the world, German is the first language of about 95 million people worldwide. The German speaking countries are ranked fifth in terms of publication of new books. German derives most of its vocabulary from the Germanic branch of the Indo-European language family, a portion of German words are derived from Latin and Greek, and fewer are borrowed from French and English. With slightly different standardized variants, German is a pluricentric language, like English, German is also notable for its broad spectrum of dialects, with many unique varieties existing in Europe and also other parts of the world. The history of the German language begins with the High German consonant shift during the migration period, when Martin Luther translated the Bible, he based his translation primarily on the standard bureaucratic language used in Saxony, also known as Meißner Deutsch. Copies of Luthers Bible featured a long list of glosses for each region that translated words which were unknown in the region into the regional dialect. Roman Catholics initially rejected Luthers translation, and tried to create their own Catholic standard of the German language – the difference in relation to Protestant German was minimal. It was not until the middle of the 18th century that a widely accepted standard was created, until about 1800, standard German was mainly a written language, in urban northern Germany, the local Low German dialects were spoken. Standard German, which was different, was often learned as a foreign language with uncertain pronunciation. Northern German pronunciation was considered the standard in prescriptive pronunciation guides though, however, German was the language of commerce and government in the Habsburg Empire, which encompassed a large area of Central and Eastern Europe. Until the mid-19th century, it was essentially the language of townspeople throughout most of the Empire and its use indicated that the speaker was a merchant or someone from an urban area, regardless of nationality. Some cities, such as Prague and Budapest, were gradually Germanized in the years after their incorporation into the Habsburg domain, others, such as Pozsony, were originally settled during the Habsburg period, and were primarily German at that time. Prague, Budapest and Bratislava as well as cities like Zagreb, the most comprehensive guide to the vocabulary of the German language is found within the Deutsches Wörterbuch. This dictionary was created by the Brothers Grimm and is composed of 16 parts which were issued between 1852 and 1860, in 1872, grammatical and orthographic rules first appeared in the Duden Handbook. In 1901, the 2nd Orthographical Conference ended with a standardization of the German language in its written form
6.
Theatre of ancient Greece
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The ancient Greek drama, is a theatrical culture that flourished in ancient Greece from c.700 BC. Tragedy, comedy, and the play were the three dramatic genres to emerge there. Athens exported the festival to its numerous colonies and allies in order to promote a cultural identity. The word τραγῳδία, from which the tragedy is derived, is a compound of two Greek words, τράγος or goat and ᾠδή meaning song, from ἀείδειν, to sing. This etymology indicates a link with the practices of the ancient Dionysian cults and it is impossible, however, to know with certainty how these fertility rituals became the basis for tragedy and comedy. The classical Greeks valued the power of word, and it was their main method of communication. Bahn and Bahn write, To Greeks the spoken word was a living thing, socrates himself believed that once something was written down, it lost its ability for change and growth. For these reasons, among others, oral storytelling flourished in Greece. Greek tragedy as we know it was created in Athens around the time of 532 BC, being a winner of the first theatrical contest held in Athens, he was the exarchon, or leader, of the dithyrambs performed in and around Attica, especially at the rural Dionysia. By Thespis time, the dithyramb had evolved far away from its cult roots, under the influence of heroic epic, Doric choral lyric and the innovations of the poet Arion, it had become a narrative, ballad-like genre. Thus, Thespiss true contribution to drama is unclear at best, the dramatic performances were important to the Athenians – this is made clear by the creation of a tragedy competition and festival in the City Dionysia. This was organized possibly to foster loyalty among the tribes of Attica, the festival was created roughly around 508 BC. While no drama texts exist from the sixth century BC, we do know the names of three competitors besides Thespis, Choerilus, Pratinas, and Phrynichus, each is credited with different innovations in the field. He won his first competition between 511 BC and 508 BC and he produced tragedies on themes and subjects later exploited in the golden age such as the Danaids, Phoenician Women and Alcestis. He was the first poet we know of to use a historical subject – his Fall of Miletus, produced in 493-2 and he is also thought to be the first to use female characters. This century is regarded as the Golden Age of Greek drama. The centre-piece of the annual Dionysia, which took place once in winter, each submitted three tragedies, plus a satyr play. Beginning in a first competition in 486 BC each playwright submitted a comedy, aristotle claimed that Aeschylus added the second actor, and that Sophocles introduced the third
7.
Pessimism
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Pessimists also tend to focus on the negatives of life in general or a given situation. The most common example of this phenomenon is the Is the glass half empty or half full, in this situation a pessimist is said to see the glass as half empty while an optimist is said to see the glass as half full. Throughout history, the pessimistic disposition has had effects on all areas of thinking. Philosophical pessimism is the idea that views the world in a strictly anti-optimistic fashion. This form of pessimism is not a disposition as the term commonly connotes. Instead, it is a philosophy or worldview that directly challenges the notion of progress, philosophical pessimists are often existential nihilists believing that life has no intrinsic meaning or value. Their responses to this condition, however, are widely varied, the term pessimism derives from the Latin word pessimus meaning the worst. It was first used by Jesuit critics of Voltaires 1759 novel Candide, Voltaire was satirizing the philosophy of Leibniz who maintained that this was the best of all possible worlds. In their attacks on Voltaire, the Jesuits of the Revue de Trévoux accused him of pessimisme, philosophical pessimists see the self-consciousness of man as bound up with his consciousness of time and that this leads to greater suffering than mere physical pain. While many organisms live in the present, humans and certain species of animals can contemplate the past and future, the philosophical pessimistic view of the effect of historical progress tends to be more negative than positive. The philosophical pessimist does not deny that certain areas like science can progress, in this sense it could be said that the pessimist views history as ironic, while seemingly getting better, it is mostly in fact not improving at all, or getting worse. This is most clearly seen in Rousseaus critique of enlightenment civil society and his preference for man in the primitive, for Rousseau, our souls have become corrupted to the extent that our sciences and our arts have advanced towards perfection. The pessimistic view of the condition is that it is in a sense absurd. The idea that thought would lead to human flourishing can be traced to Socrates and is at the root of most forms of western optimistic philosophies. Pessimism turns the idea on its head, it faults the human freedom to reason as the feature that misaligned humanity from our world, the responses to this predicament of the human condition by pessimists are varied. Some philosophers, mainly Schopenhauer, recommend a form of resignation, some followers tend to believe that expecting the worst leads to the best. Rene Descartes even believed that life was better if emotional reactions to negative events were removed, Albert Camus indicated that the common responses to the absurdity of life are often, Suicide, a leap of faith, or recognition/rebellion. Camus rejected all but the last option as unacceptable and inauthentic responses, philosophical pessimism has often been tied to the arts and literature
8.
Nihilism
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Nihilism is a philosophical doctrine that suggests the lack of belief in one or more reputedly meaningful aspects of life. Most commonly, nihilism is presented in the form of existential nihilism, moral nihilists assert that there is no inherent morality, and that accepted moral values are abstractly contrived. Nihilism may also take epistemological, ontological, or metaphysical forms, meaning respectively that, in some aspect, knowledge is not possible, movements such as Futurism and deconstruction, among others, have been identified by commentators as nihilistic. Nihilism has many definitions, and thus can describe multiple arguably independent philosophical positions, extreme metaphysical nihilism is commonly defined as the belief that nothing exists as a correspondent component of the self-efficient world. The American Heritage Medical Dictionary defines one form of nihilism as a form of skepticism that denies all existence. A similar skepticism concerning the world can be found in solipsism. However, despite the fact that both deny the certainty of objects true existence, the nihilist would deny the existence of self whereas the solipsist would affirm it, both these positions are considered forms of anti-realism. Epistemological nihilism is a form of skepticism in which all knowledge is accepted as being possibly untrue or as being unable to be confirmed true and this interpretation of existence must be based on resolution. Therefore, there is no way to surmise or measure the validity of mereological nihilism. Thus, the resolution with which the ant views the world it exists within is an important determining factor in how the ant experiences this within the world feeling. Existential nihilism is the belief that life has no meaning or value. With respect to the universe, existential nihilism posits that a human or even the entire human species is insignificant, without purpose. The meaninglessness of life is explored in the philosophical school of existentialism. For example, a moral nihilist would say that killing someone, in this way a moral nihilist believes that all moral claims are void of any truth value. An alternative scholarly perspective is that moral nihilism is a morality in itself, cooper writes, In the widest sense of the word morality, moral nihilism is a morality. An influential analysis of political nihilism is presented by Leo Strauss, the Russian Nihilist movement was a Russian trend in the 1860s that rejected all authority. Their name derives from the Latin nihil, meaning nothing, after the assassination of Tsar Alexander II in 1881, the Nihilists gained a reputation throughout Europe as proponents of the use of violence for political change. The Nihilists expressed anger at what they described as the nature of the Eastern Orthodox Church and of the tsarist monarchy
9.
Philology
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Philology is the study of language in written historical sources, it is a combination of literary criticism, history, and linguistics. It is more defined as the study of literary texts and written records, the establishment of their authenticity and their original form. A person who pursues this kind of study is known as a philologist, in older usage, especially British, philology is more general, covering comparative and historical linguistics. Indo-European studies involves the comparative philology of all Indo-European languages, Philology, with its focus on historical development, is contrasted with linguistics due to Ferdinand de Saussures insistence on the importance of synchronic analysis. The contrast continued with the emergence of structuralism and Chomskyan linguistics alongside its emphasis on syntax, the term changed little with the Latin philologia, and later entered the English language in the 16th century, from the Middle French philologie, in the sense of love of literature. The adjective φιλόλογος meant fond of discussion or argument, talkative, in Hellenistic Greek also implying an excessive preference of argument over the love of true wisdom, as an allegory of literary erudition, Philologia appears in 5th-century post-classical literature, an idea revived in Late Medieval literature. The meaning of love of learning and literature was narrowed to the study of the development of languages in 19th-century usage of the term. Most continental European countries still maintain the term to designate departments, colleges, position titles, J. R. R. Tolkien opposed the nationalist reaction against philological practices, claiming that the philological instinct was universal as is the use of language. Based on the critique of Friedrich Nietzsche, US scholars since the 1980s have viewed philology as responsible for a narrowly scientistic study of language. The comparative linguistics branch of philology studies the relationship between languages, similarities between Sanskrit and European languages were first noted in the early 16th century and led to speculation of a common ancestor language from which all these descended. Philology also includes the study of texts and their history and it includes elements of textual criticism, trying to reconstruct an authors original text based on variant copies of manuscripts. Since that time, the principles of textual criticism have been improved and applied to other widely distributed texts such as the Bible. Scholars have tried to reconstruct the original readings of the Bible from the manuscript variants and this method was applied to Classical Studies and to medieval texts as a way to reconstruct the authors original work. A related study method known as higher criticism studies the authorship, date, as these philological issues are often inseparable from issues of interpretation, there is no clear-cut boundary between philology and hermeneutics. When text has a significant political or religious influence, scholars have difficulty reaching objective conclusions, some scholars avoid all critical methods of textual philology, especially in historical linguistics, where it is important to study the actual recorded materials. Supporters of New Philology insist on a diplomatic approach, a faithful rendering of the text exactly as found in the manuscript. Another branch of philology, cognitive philology, studies written and oral texts and this science compares the results of textual science with the results of experimental research of both psychology and artificial intelligence production systems. In the case of Bronze Age literature, philology includes the prior decipherment of the language under study and this has notably been the case with the Egyptian, Sumerian, Assyrian, Hittite, Ugaritic and Luwian languages
10.
Dichotomy
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A dichotomy /daɪˈkɒtəmi/ is a partition of a whole into two parts. In other words, this couple of parts must be jointly exhaustive, everything must belong to one part or the other, such a partition is also frequently called a bipartition. The two parts formed are complements. In logic, the partitions are opposites if there exists a such that it holds over one. Treating continuous variables or multicategorical variables as binary variables is called dichotomization, the discretization error inherent in dichotomization is temporarily ignored for modeling purposes. The term dichotomy is from the Greek language διχοτομία dichotomía dividing in two from δίχα dícha in two, asunder and τομή tomḗ a cutting, incision, the above applies directly when the term is used in mathematics, philosophy, literature, or linguistics. In set theory, a dichotomous relation R is such that either aRb, bRa, in statistics, dichotomous data may only exist at first two levels of measurement, namely at the nominal level of measurement and at the ordinal level of measurement. A variable measured dichotomously is called a dummy variable, if a dependent variable in a regression is dichotomous, then logistic regression or probit regression is employed. In its most common form, two entities are presented as if they are exhaustive, when in fact other alternatives are possible, in some cases, they may be presented as if they are mutually exclusive although there is a broad middle ground. According to the dichotomy, changes in monetary variables do not affect real values such as output, employment. Money is therefore neutral in the sense that its quantity cannot affect these real variables, in biology, a dichotomy is a division of organisms into two groups, typically based on a characteristic present in one group and absent in the other. Such dichotomies are used as part of the process of identifying species, as part of a dichotomous key, a well known dichotomy is the question does it have a backbone. Used to divide species into vertebrates and invertebrates, for instance, C++ has a dichotomy in its memory model, whereas Java has a dichotomy in its type system. In the anthropological field of theology and in philosophy, dichotomy is the belief that humans consist of a soul and this stands in contrast to trichotomy. Perceived dichotomies are common in Western thought, C. P. Snow believes that Western society has become an argument culture. In The Argument Culture, Deborah Tannen suggests that the dialogue of Western culture is characterized by an atmosphere in which the winning side has truth. Such a dialogue virtually ignores the middle alternatives, in sociology and semiotics, dichotomies are the subject of attention because they may form the basis to divisions and inequality. For example, the domestic–public dichotomy divides mens and womens roles in a society, the East-West dichotomy contrasts the Orient, the I Ching and taijitu represent the yin yang theories of traditional Chinese culture
11.
Apollo
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Apollo is one of the most important and complex of the Olympian deities in classical Greek and Roman religion and Greek and Roman mythology. The ideal of the kouros, Apollo has been recognized as a god of music, truth and prophecy, healing, the sun and light, plague, poetry. Apollo is the son of Zeus and Leto, and has a twin sister, Apollo is known in Greek-influenced Etruscan mythology as Apulu. As the patron of Delphi, Apollo was an oracular god—the prophetic deity of the Delphic Oracle. Medicine and healing are associated with Apollo, whether through the god himself or mediated through his son Asclepius, yet Apollo was also seen as a god who could bring ill-health and deadly plague. Amongst the gods custodial charges, Apollo became associated with dominion over colonists, as the leader of the Muses and director of their choir, Apollo functioned as the patron god of music and poetry. Hermes created the lyre for him, and the instrument became an attribute of Apollo. Hymns sung to Apollo were called paeans, Apollo and Helios/Sol remained separate beings in literary and mythological texts until the 3rd century CE. The name Apollo—unlike the related older name Paean—is generally not found in the Linear B texts, the etymology of the name is uncertain. The spelling Ἀπόλλων had almost superseded all other forms by the beginning of the common era and it probably is a cognate to the Doric month Apellaios, and the offerings apellaia at the initiation of the young men during the family-festival apellai. According to some scholars the words are derived from the Doric word apella, apella is the name of the popular assembly in Sparta, corresponding to the ecclesia. R. S. P. Beekes rejected the connection of the theonym with the noun apellai, several instances of popular etymology are attested from ancient authors. Thus, the Greeks most often associated Apollos name with the Greek verb ἀπόλλυμι, in the ancient Macedonian language πέλλα means stone, and some toponyms may be derived from this word, Πέλλα and Πελλήνη. The role of Apollo as god of plague is evident in the invocation of Apollo Smintheus by Chryses, the Hittite testimony reflects an early form *Apeljōn, which may also be surmised from comparison of Cypriot Ἀπείλων with Doric Ἀπέλλων. A Luwian etymology suggested for Apaliunas makes Apollo The One of Entrapment, Apollos chief epithet was Phoebus, literally bright. It was very commonly used by both the Greeks and Romans for Apollos role as the god of light, like other Greek deities, he had a number of others applied to him, reflecting the variety of roles, duties, and aspects ascribed to the god. However, while Apollo has a number of appellations in Greek myth. Aegletes, from αἴγλη, light of the sun Helius, literally sun Lyceus light, the meaning of the epithet Lyceus later became associated with Apollos mother Leto, who was the patron goddess of Lycia and who was identified with the wolf
12.
Greek chorus
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The chorus consisted of between 12 and 50 players, who variously danced, sang or spoke their lines in unison and sometimes wore masks. Historian H. D. F. Kitto argues that the chorus gives us hints about its function in the plays of ancient Greece, The Greek verb choreuo. The word ode means not something recited or declaimed, but a song, the orchestra, in which a chorus had its being, is literally a dancing floor. From this, it can be inferred that the chorus danced, plays of the ancient Greek theatre always included a chorus that offered a variety of background and summary information to help the audience follow the performance. They commented on themes, and, as August Wilhelm Schlegel proposed in the early 19th century to subsequent controversy, demonstrated how the audience might react to the drama. According to Schlegel, the Chorus is the spectator, and conveys to the actual spectator a lyrical and musical expression of his own emotions. In many of these plays, the chorus expressed to the audience what the characters could not say. The chorus often provided other characters with the insight they needed, some historians argue that the chorus was itself considered to be an actor. Scholars have considered Sophocles to be superior to Euripides in his choral writing, of the two, Sophocles also won more dramatic contests. His chorus passages were more relevant to the plot and more integrated in tragedies and they were often the same sex as the main character. In Aeschylus The Eumenides, however, the chorus takes the part of a host of avenging Furies, the lines of choral odes provide evidence that they were sung. Normal syllabic structure has long sounds that are twice the length of short sounds, however, some lyrics in Greek odes have long syllables that are equal to 3,4 and 5 shorter syllables. Spoken words cannot do that, suggesting that this was a danced, the chorus originally consisted of fifty members, but some later playwrights changed the size. Aeschylus likely lowered the number to twelve, and Sophocles raised it again to fifteen, fifteen members were used by Euripides and Sophocles in tragedies. The chorus stood in the orchestra, there were twenty-four members in comedies. The chorus performed using techniques, including singing, dancing, narrating. There is evidence there were strong rhythmic components to their speaking. They often communicated in song form, but sometimes spoke their lines in unison, the chorus had to work in unison to help explain the play as there were only one to three actors on stage who were already playing several parts each
13.
Satyr
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In Greek mythology, a satyr is one of a troop of ithyphallic male companions of Dionysus with goat-like features and often permanent erection. Early artistic representations sometimes include horse-like legs, but in 6th-century BC black-figure pottery human legs are the most common, in Roman Mythology there is a concept similar to satyrs, with goat-like features, the faun, being half-man, half-goat, who roamed the woods and mountains. In myths they are associated with pipe-playing. Greek-speaking Romans often used the Greek term saturos when referring to the Latin faunus, the satyrs chief was Silenus, a minor deity associated with fertility. These characters can be found in the complete remaining satyr play, Cyclops, by Euripides. The satyr play was a short, lighthearted tailpiece performed after each trilogy of tragedies in Athenian festivals honoring Dionysus, there is not enough evidence to determine whether the satyr play regularly drew on the same myths as those dramatized in the tragedies that preceded. The groundbreaking tragic playwright Aeschylus is said to have especially loved for his satyr plays. Mature satyrs are depicted in Roman art with goats horns. As Dionysiac creatures they are lovers of wine and women, because of their love of wine, they are often represented holding wine cups, and they appear often in the decorations on wine cups. Attic painted vases depict mature satyrs as being built with flat noses, large pointed ears, long curly hair. Satyrs often carry the thyrsus, the rod of Dionysus tipped with a pine cone, in earlier Greek art, Silenos appear as old and ugly, but in later art, especially in Hellenistic art, he is softened into a more youthful and graceful aspect. This transformation or humanization of the Satyr appears throughout late Greek art, another example of this shift occurs in the portrayal of Medusa and in that of the Amazon, characters who are traditionally depicted as barbaric and uncivilized. A humanized Satyr is depicted in a work of Praxiteles known as the Resting Satyr, Praxiteles gives a new direction to the satyr in art. Although not mentioned by Homer, in a fragment of Hesiods works satyrs are called brothers of the nymphs and Kuretes. In the Dionysus cult, male followers are known as satyrs, in Attica there was a species of drama dealing with the legends of gods and heroes, and the chorus was composed of satyrs and sileni. In the Athenian satyr plays of the 5th century BC, the chorus commented on the action and this satyric drama burlesqued the serious events of the mythic past with lewd pantomime and subversive mockery. One complete satyr play from the 5th century survives, the Cyclops of Euripides, the Satyr and the Traveller, one of Aesops Fables, features the satyr as the benevolent host for a traveler in the forest in winter. The satyr is bewildered by the claim to be able to blow hot and cold with the same breath, first to warm his hands, then to cool his porridge
14.
Bacchante
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In Greek mythology, maenads were the female followers of Dionysus and the most significant members of the Thiasus, the gods retinue. Their name literally translates as raving ones, often the maenads were portrayed as inspired by Dionysus into a state of ecstatic frenzy through a combination of dancing and intoxication. During these rites, the maenads would dress in fawn skins and carry a thyrsus and they would weave ivy-wreaths around their heads or wear a bull helmet in honor of their god, and often handle or wear snakes. They went into the mountains at night and practiced strange rites, according to Plutarchs Life of Alexander, maenads were called Mimallones and Klodones In Macedon, epithets derived from the feminine art of spinning wool. Nevertheless, these warlike parthenoi from the hills, associated with a Dionysios pseudanor fake male Dionysus, in southern Greece they were described with Bacchae, Bassarides, Thyiades, Potniades and other epithets. The term maenad has come to be associated with a variety of women, supernatural, mythological. In Euripides play The Bacchae, maenads of Thebes murder King Pentheus after he bans the worship of Dionysus, Dionysus, Pentheus cousin, himself lures Pentheus to the woods, where the maenads tear him apart. His corpse is mutilated by his own mother, Agave, who tears off his head, a group of maenads also kill Orpheus. In ceramic art, the frolicking of Maenads and Dionysus is often a theme depicted on kraters, used to mix water and these scenes show the maenads in their frenzy running in the forests, often tearing to pieces any animal they happen to come across. They strike rocks with the thyrsus, and water gushes forth and they lower the thyrsus to the earth, and a spring of wine bubbles up. If they want milk, they scratch up the ground with their fingers, honey trickles down from the thyrsus made of the wood of the ivy, they gird themselves with snakes and give suck to fawns and wolf cubs as if they were infants at the breast. No weapon of iron can wound them, and the snakes harmlessly lick up the sweat from their heated cheeks, fierce bulls fall to the ground, victims to numberless, tearing female hands, and sturdy trees are torn up by the roots with their combined efforts. Having symbolically eaten his body and drunk his blood, the celebrants became possessed by Dionysus, Maenads are found the later references as priestesses of the Dionystic cult. They will give to you both the rites and good practices, and they will establish dance groups of Bacchus in your city. Dionysus came to his birthplace, Thebes, where neither Pentheus, his cousin who was now king, nor Pentheus’ mother Agave, Dionysus punished Agave by driving her insane, and in that condition, she killed her son and tore him to pieces. From Thebes, Dionysus went to Argos where all the women except the daughters of King Proetus joined in his worship, Dionysus punished them by driving them mad, and they killed the infants who were nursing at their breasts. He did the same to the daughters of Minyas, King of Orchomenos in Boetia, according to Opian, Dionysus delighted, as a child, in tearing kids into pieces and bringing them back to life again. He is characterized as the one, and the mad one
15.
Aeschylus
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Aeschylus was an ancient Greek tragedian. He is often described as the father of tragedy, academics knowledge of the genre begins with his work, and understanding of earlier tragedies is largely based on inferences from his surviving plays. According to Aristotle, he expanded the number of characters in theater allowing conflict among them, fragments of some other plays have survived in quotes and more continue to be discovered on Egyptian papyrus, often giving us surprising insights into his work. He was probably the first dramatist to present plays as a trilogy, at least one of his plays was influenced by the Persians second invasion of Greece. This work, The Persians, is the surviving classical Greek tragedy concerned with contemporary events. Despite this, Aeschylus work – particularly the Oresteia – is generally acclaimed by modern critics and scholars. As soon as he woke from the dream, the young Aeschylus began to write a tragedy, and his first performance took place in 499 BC and he won his first victory at the City Dionysia in 484 BC. In 510 BC, when Aeschylus was 15 years old, Cleomenes I expelled the sons of Peisistratus from Athens, Cleisthenes reforms included a system of registration that emphasized the importance of the deme over family tradition. In the last decade of the 6th century, Aeschylus and his family were living in the deme of Eleusis, the Persian Wars played a large role in the playwrights life and career. In 490 BC, Aeschylus and his brother Cynegeirus fought to defend Athens against the army of Darius I of Persia at the Battle of Marathon. The Athenians emerged triumphant, a victory celebrated across the city-states of Greece, Cynegeirus, however, died in the battle, receiving a mortal wound while trying to prevent a Persian ship retreating from the shore, for which his countrymen extolled him as a hero. In 480, Aeschylus was called into service again, this time against Xerxes Is invading forces at the Battle of Salamis. Ion of Chios was a witness for Aeschyluss war record and his contribution in Salamis, Salamis holds a prominent place in The Persians, his oldest surviving play, which was performed in 472 BC and won first prize at the Dionysia. Aeschylus was one of many Greeks who were initiated into the Eleusinian Mysteries, initiates gained secret knowledge through these rites, likely concerning the afterlife. Firm details of specific rites are sparse, as members were sworn under the penalty of not to reveal anything about the Mysteries to non-initiates. Nevertheless, according to Aristotle, Aeschylus was accused of revealing some of the secrets on stage. Other sources claim that a mob tried to kill Aeschylus on the spot. Heracleides of Pontus asserts that the tried to stone Aeschylus
16.
Sophocles
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Sophocles is one of three ancient Greek tragedians whose plays have survived. His first plays were later than those of Aeschylus. He competed in 30 competitions, won 18, and was never judged lower than second place, Aeschylus won 14 competitions, and was sometimes defeated by Sophocles, while Euripides won 5 competitions. Sophocles influenced the development of drama, most importantly by adding a third actor and he also developed his characters to a greater extent than earlier playwrights such as Aeschylus. Sophocles, the son of Sophilus, was a member of the rural deme of Hippeios Colonus in Attica, which was to become a setting for one of his plays. Sophocles was born a few years before the Battle of Marathon in 490 BC, Sophocles was born into a wealthy family and was highly educated. Sophocles first artistic triumph was in 468 BC, when he took first prize in the Dionysia theatre competition over the master of Athenian drama. According to Plutarch, the victory came under unusual circumstances, instead of following the usual custom of choosing judges by lot, the archon asked Cimon and the other strategoi present to decide the victor of the contest. Plutarch further contends that following this loss Aeschylus soon left for Sicily, although Plutarch says that this was Sophocles first production, it is now thought that his first production was probably in 470 BC. Triptolemus was probably one of the plays that Sophocles presented at this festival, in 480 BC Sophocles was chosen to lead the paean, celebrating the Greek victory over the Persians at the Battle of Salamis. Early in his career, the politician Cimon might have one of his patrons, although if he was, there was no ill will borne by Pericles, Cimons rival. In 443/2 he served as one of the Hellenotamiai, or treasurers of Athena, in 420 BC, he welcomed and set up an altar for the image of Asclepius at his house, when the deity was introduced to Athens. For this, he was given the posthumous epithet Dexion by the Athenians and he was also elected, in 413 BC, one of the commissioners who responded to the catastrophic destruction of the Athenian expeditionary force in Sicily during the Peloponnesian War. Sophocles died at the age of ninety or ninety-one in the winter of 406/5 BC, as with many famous men in classical antiquity, his death inspired a number of apocryphal stories. The most famous is the suggestion that he died from the strain of trying to recite a long sentence from his Antigone without pausing to take a breath, another account suggests he choked while eating grapes at the Anthesteria festival in Athens. A third holds that he died of happiness after winning his final victory at the City Dionysia, one of his sons, Iophon, and a grandson, also called Sophocles, also became playwrights. Several ancient sources mention Sophocles homosexuality or bisexuality, Athenaios reported that Sophocles loved boys like Euripides loved women. The poet Ion of Chios relates an anecdote involving Sophocles seducing a serving boy at a symposium, Aeschylus, who dominated Athenian playwriting during Sophocles early career, followed suit and adopted the third character into his own work towards the end of his life
17.
Euripides
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Euripides was a tragedian of classical Athens. He is one of the few plays have survived, with the others being Aeschylus, Sophocles. Some ancient scholars attributed 95 plays to him but according to the Suda it was 92 at most, of these,18 or 19 have survived more or less complete and there are also fragments, some substantial, of most of the other plays. This new approach led him to pioneer developments that later writers adapted to comedy, yet he also became the most tragic of poets, focusing on the inner lives and motives of his characters in a way previously unknown. He was also unique among the writers of ancient Athens for the sympathy he demonstrated towards all victims of society and his contemporaries associated him with Socrates as a leader of a decadent intellectualism, both of them being frequently lampooned by comic poets such as Aristophanes. Whereas Socrates was eventually put on trial and executed as an influence, Euripides chose a voluntary exile in old age. Recent scholarship casts doubt on ancient biographies of Euripides, for example, it is possible that he never visited Macedonia at all, or, if he did, he might have been drawn there by King Archelaus with incentives that were also offered to other artists. Upon the receipt of a saying that his son was fated to win crowns of victory. In fact the boy was destined for a career on the stage and he served for a short time as both dancer and torch-bearer at the rites of Apollo Zosterius. His education was not confined to athletics, he studied painting and philosophy under the masters Prodicus. He had two marriages and both his wives—Melite and Choerine —were unfaithful. He became a recluse, making a home for himself in a cave on Salamis, there he built an impressive library and pursued daily communion with the sea and sky. Eventually he retired to the court of King Archelaus in Macedonia. However, as mentioned in the introduction, biographical details such as these should be regarded with scepticism and this biography is divided into three sections corresponding to the three kinds of sources. The apocryphal account that he composed his works in a cave on Salamis island was a late tradition, much of his life and his whole career coincided with the struggle between Athens and Sparta for hegemony in Greece but he didnt live to see the final defeat of his city. In an account by Plutarch, the failure of the Sicilian expedition led Athenians to trade renditions of Euripides lyrics to their enemies in return for food. Tragic poets were often mocked by comic poets during the dramatic festivals Dionysia and Lenaia, Aristophanes scripted him as a character in at least three plays, The Acharnians, Thesmophoriazusae and The Frogs. Yet Aristophanes borrowed rather than just satirized some of the methods, he was once ridiculed by a colleague, Cratinus, as a hair-splitting master of niceties
18.
Socrates
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Socrates was a classical Greek philosopher credited as one of the founders of Western philosophy. He is a figure known chiefly through the accounts of classical writers, especially the writings of his students Plato and Xenophon. Platos dialogues are among the most comprehensive accounts of Socrates to survive from antiquity, though it is unclear the degree to which Socrates himself is hidden behind his best disciple, nothing written by Socrates remains extant. As a result, information about him and his philosophies depends upon secondary sources, furthermore, close comparison between the contents of these sources reveals contradictions, thus creating concerns about the possibility of knowing in-depth the real Socrates. This issue is known as the Socratic problem, or the Socratic question, to understand Socrates and his thought, one must turn primarily to the works of Plato, whose dialogues are thought the most informative source about Socrates life and philosophy, and also Xenophon. These writings are the Sokratikoi logoi, or Socratic dialogues, which consist of reports of conversations apparently involving Socrates, as for discovering the real-life Socrates, the difficulty is that ancient sources are mostly philosophical or dramatic texts, apart from Xenophon. There are no straightforward histories, contemporary with Socrates, that dealt with his own time, a corollary of this is that sources that do mention Socrates do not necessarily claim to be historically accurate, and are often partisan. For instance, those who prosecuted and convicted Socrates have left no testament, historians therefore face the challenge of reconciling the various evidence from the extant texts in order to attempt an accurate and consistent account of Socrates life and work. The result of such an effort is not necessarily realistic, even if consistent, amid all the disagreement resulting from differences within sources, two factors emerge from all sources pertaining to Socrates. It would seem, therefore, that he was ugly, also, Xenophon, being an historian, is a more reliable witness to the historical Socrates. It is a matter of debate over which Socrates it is whom Plato is describing at any given point—the historical figure. As British philosopher Martin Cohen has put it, Plato, the idealist, offers an idol, a Saint, a prophet of the Sun-God, a teacher condemned for his teachings as a heretic. It is also clear from other writings and historical artefacts, that Socrates was not simply a character, nor an invention, the testimony of Xenophon and Aristotle, alongside some of Aristophanes work, is useful in fleshing out a perception of Socrates beyond Platos work. The problem with discerning Socrates philosophical views stems from the perception of contradictions in statements made by the Socrates in the different dialogues of Plato and these contradictions produce doubt as to the actual philosophical doctrines of Socrates, within his milieu and as recorded by other individuals. Aristotle, in his Magna Moralia, refers to Socrates in words which make it patent that the virtue is knowledge was held by Socrates. Within the Metaphysics, he states Socrates was occupied with the search for moral virtues, however, in The Clouds, Aristophanes portrays Socrates as accepting payment for teaching and running a sophist school with Chaerephon. Also, in Platos Apology and Symposium, as well as in Xenophons accounts, more specifically, in the Apology, Socrates cites his poverty as proof that he is not a teacher. Two fragments are extant of the writings by Timon of Phlius pertaining to Socrates, although Timon is known to have written to ridicule, details about the life of Socrates can be derived from three contemporary sources, the dialogues of Plato and Xenophon, and the plays of Aristophanes
19.
Optimistic
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The term is originally derived from the Latin optimum, meaning best. Being optimistic, in the sense of the word, is defined as expecting the best possible outcome from any given situation. This is usually referred to in psychology as dispositional optimism and it thus reflects a belief that future conditions will work out for the best. Theories of optimism include dispositional models, and models of explanatory style, variation in optimism and pessimism is somewhat heritable and reflects biological trait systems to some degree. It is also influenced by environmental factors, including family environment, Optimism may also be linked to health. Researchers operationalize the term differently depending on their research, as with any trait characteristic, there are several ways to evaluate optimism, such as the Life Orientation Test. Dispositional optimism and pessimism are typically assessed by asking whether they expect future outcomes to be beneficial or negative. The LOT returns separate optimism and pessimism scores for each individual, behaviourally, these two scores correlate around r =0.5. Optimistic scores on this scale predict better outcomes in relationships, higher social status, health preserving behaviors are associated with optimism while health-damaging behaviors are associated with pessimism. Some have argued that pessimism and optimism are ends of a single dimension, confirmatory modelling, however, supports a two-dimensional model and the two dimensions predict different outcomes. Explanatory style is distinct from theories of optimism. In addition, the measures distinguish attributions for positive and for negative events, an optimistic person is one who attributes internal, stable, and global explanations to good things. Pessimistic explanations are those which attribute these traits of stability, globality and internality to negative events, there is much debate about the relationship between explanatory style and optimism. Some researchers argue that optimism is simply the lay-term for what researchers know as explanatory style, more commonly, it is found that explanatory style is quite distinct from dispositional optimism, and the two should not be used interchangeably as they are marginally correlated at best. More research is required to bridge or further differentiate these concepts and it has been suggested that optimism may be indirectly inherited as a reflection of underlying heritable traits such as intelligence, temperament and alcoholism. Many theories assume optimism can be learned, and research supports a modest role of family-environment acting to raise optimism, there are eight items and four filler items. Four are positive items and four are negative items e. g, if something can go wrong for me, it will. The LOT has been revised twice—once by the creators and also by Chang, Maydeu-Olivares
20.
Richard Wagner
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Wilhelm Richard Wagner was a German composer, theatre director, polemicist, and conductor who is primarily known for his operas. Unlike most opera composers, Wagner wrote both the libretto and the music for each of his stage works and he described this vision in a series of essays published between 1849 and 1852. Wagner realised these ideas most fully in the first half of the four-opera cycle Der Ring des Nibelungen and his advances in musical language, such as extreme chromaticism and quickly shifting tonal centres, greatly influenced the development of classical music. His Tristan und Isolde is sometimes described as marking the start of modern music, Wagner had his own opera house built, the Bayreuth Festspielhaus, which embodied many novel design features. The Ring and Parsifal were premiered here and his most important stage works continue to be performed at the annual Bayreuth Festival, until his final years, Wagners life was characterised by political exile, turbulent love affairs, poverty and repeated flight from his creditors. His controversial writings on music, drama and politics have attracted extensive comment, notably, since the late 20th century, where they express antisemitic sentiments. The effect of his ideas can be traced in many of the arts throughout the 20th century, his influence spread beyond composition into conducting, philosophy, literature, Richard Wagner was born to an ethnic German family in Leipzig, where his family lived at No. 3, the Brühl in the Jewish quarter and he was baptized at St. Thomas Church. He was the child of Carl Friedrich Wagner, who was a clerk in the Leipzig police service, and his wife, Johanna Rosine. Wagners father Carl died of typhus six months after Richards birth, afterwards his mother Johanna lived with Carls friend, the actor and playwright Ludwig Geyer. In August 1814 Johanna and Geyer probably married—although no documentation of this has found in the Leipzig church registers. She and her family moved to Geyers residence in Dresden, until he was fourteen, Wagner was known as Wilhelm Richard Geyer. He almost certainly thought that Geyer was his biological father, Geyers love of the theatre came to be shared by his stepson, and Wagner took part in his performances. In his autobiography Mein Leben Wagner recalled once playing the part of an angel, in late 1820, Wagner was enrolled at Pastor Wetzels school at Possendorf, near Dresden, where he received some piano instruction from his Latin teacher. He struggled to play a scale at the keyboard and preferred playing theatre overtures by ear. Following Geyers death in 1821, Richard was sent to the Kreuzschule, at the age of nine he was hugely impressed by the Gothic elements of Carl Maria von Webers opera Der Freischütz, which he saw Weber conduct. At this period Wagner entertained ambitions as a playwright and his first creative effort, listed in the Wagner-Werk-Verzeichnis as WWV1, was a tragedy called Leubald. Begun when he was in school in 1826, the play was influenced by Shakespeare
21.
Age of Enlightenment
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The Enlightenment was an intellectual movement which dominated the world of ideas in Europe during the 18th century, The Century of Philosophy. In France, the doctrines of les Lumières were individual liberty and religious tolerance in opposition to an absolute monarchy. French historians traditionally place the Enlightenment between 1715, the year that Louis XIV died, and 1789, the beginning of the French Revolution, some recent historians begin the period in the 1620s, with the start of the scientific revolution. Les philosophes of the widely circulated their ideas through meetings at scientific academies, Masonic lodges, literary salons, coffee houses. The ideas of the Enlightenment undermined the authority of the monarchy and the Church, a variety of 19th-century movements, including liberalism and neo-classicism, trace their intellectual heritage back to the Enlightenment. The Age of Enlightenment was preceded by and closely associated with the scientific revolution, earlier philosophers whose work influenced the Enlightenment included Francis Bacon, René Descartes, John Locke, and Baruch Spinoza. The major figures of the Enlightenment included Cesare Beccaria, Voltaire, Denis Diderot, Jean-Jacques Rousseau, David Hume, Adam Smith, Benjamin Franklin visited Europe repeatedly and contributed actively to the scientific and political debates there and brought the newest ideas back to Philadelphia. Thomas Jefferson closely followed European ideas and later incorporated some of the ideals of the Enlightenment into the Declaration of Independence, others like James Madison incorporated them into the Constitution in 1787. The most influential publication of the Enlightenment was the Encyclopédie, the ideas of the Enlightenment played a major role in inspiring the French Revolution, which began in 1789. After the Revolution, the Enlightenment was followed by an intellectual movement known as Romanticism. René Descartes rationalist philosophy laid the foundation for enlightenment thinking and his attempt to construct the sciences on a secure metaphysical foundation was not as successful as his method of doubt applied in philosophic areas leading to a dualistic doctrine of mind and matter. His skepticism was refined by John Lockes 1690 Essay Concerning Human Understanding and his dualism was challenged by Spinozas uncompromising assertion of the unity of matter in his Tractatus and Ethics. Both lines of thought were opposed by a conservative Counter-Enlightenment. In the mid-18th century, Paris became the center of an explosion of philosophic and scientific activity challenging traditional doctrines, the political philosopher Montesquieu introduced the idea of a separation of powers in a government, a concept which was enthusiastically adopted by the authors of the United States Constitution. Francis Hutcheson, a philosopher, described the utilitarian and consequentialist principle that virtue is that which provides, in his words. Much of what is incorporated in the method and some modern attitudes towards the relationship between science and religion were developed by his protégés David Hume and Adam Smith. Hume became a figure in the skeptical philosophical and empiricist traditions of philosophy. Immanuel Kant tried to reconcile rationalism and religious belief, individual freedom and political authority, as well as map out a view of the sphere through private
22.
Cosima Wagner
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Cosima Wagner was the illegitimate daughter of the Hungarian pianist and composer Franz Liszt and Marie dAgoult. Commentators have recognised Cosima as the inspiration for Wagners later works. In 1857, after a childhood largely spent under the care of her grandmother and with governesses, although the marriage produced two children, it was largely a loveless union, and in 1863 Cosima began a relationship with Wagner, who was 24 years her senior. She shared Wagners convictions of German cultural and racial superiority, and under her influence and this was a defining feature of Bayreuth for decades, into the Nazi era which closely followed her death in 1930. Thus, although she is perceived as the saviour of the festival. In January 1833 the 21-year-old Hungarian pianist and composer Franz Liszt met Marie dAgoult, maries antecedents were mixed, her German mother, from a prominent Frankfurt banking family, had married a French nobleman, the Comte de Flavigny. Marie had been married since 1827 to Charles, Comte dAgoult, drawn together by their mutual intellectual interests, Marie and Liszt embarked on a passionate relationship. In March 1835 the couple fled Paris for Switzerland, ignoring the scandal they left in their wake, they settled in Geneva where, on 18 December, Marie gave birth to a daughter, Blandine-Rachel. In the following two years Liszt and Marie travelled widely in pursuit of his career as a concert pianist, late in 1837, when Marie was heavily pregnant with their second child, the couple were at Como in Italy. Here, on 24 December in a hotel in Bellagio. They named her Francesca Gaetana Cosima, the third name being derived from St Cosmas. With her sister she was left in the care of wet nurses, while Liszt and their third child and only son, Daniel, was born on 9 May 1839 in Venice. In 1839, while Liszt continued his travels, Marie took the risk of returning to Paris with her daughters. Liszts solution was to remove the girls from Marie and place them with his mother, Anna Liszt, by this means, both Marie and Liszt could continue their independent lives. Relations between the couple cooled, and by 1841 they were seeing little of other, it is likely that both engaged in other affairs. By 1845 the breach between them was such that they were communicating only through third parties, Liszt forbade contact between mother and daughters, Marie accused him of attempting to steal the fruits of a mothers womb, while Liszt insisted on his sole right to decide the childrens future. Marie threatened to fight him like a lioness, but soon gave up the struggle, though they were living in the same city, she did not see either of her daughters for five years, until 1850. Cosima and Blandine remained with Anna Liszt until 1850, joined eventually by Daniel, Cosimas biographer George Marek describes Anna as a simple, uneducated, unworldly but warmhearted woman
23.
Johann Joachim Winckelmann
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Johann Joachim Winckelmann was a German art historian and archaeologist. He was a pioneering Hellenist who first articulated the difference between Greek, Greco-Roman and Roman art, many consider him the father of the discipline of art history. His would be the influence on the rise of the neoclassical movement during the late 18th century. His writings influenced not only a new science of archaeology and art history but Western painting, sculpture, literature, Winckelmanns History of Ancient Art was one of the first books written in German to become a classic of European literature. His subsequent influence on Lessing, Herder, Goethe, Hölderlin, Heine, Nietzsche, George, today, Humboldt University of Berlins Winckelmann Institute is dedicated to the study of classical archaeology. Winckelmann was homosexual, and open homoeroticism informed his writings on aesthetics and this was recognized by his contemporaries, such as Goethe. Winckelmann was born in poverty in Stendal in the Margraviate of Brandenburg and his father, Martin Winckelmann, worked as a cobbler, while his mother, Anna Maria Meyer, was the daughter of a weaver. Winckelmanns early years were full of hardship, but his academic interests pushed him forward, later in Rome, when he had become a famous scholar, he wrote, One gets spoiled here, but God owed me this, in my youth I suffered too much. Winckelmann attended the Köllnisches Gymnasium in Berlin and the Altstädtisches Gymnasium at Salzwedel and he nonetheless devoted himself privately to Greek art and literature and followed the lectures of Alexander Gottlieb Baumgarten, who coined the term aesthetics. With the intention of becoming a physician, in 1740 Winckelmann attended medical classes at Jena, from 1743 to 1748, he was the deputy headmaster of the gymnasium of Seehausen in the Altmark but Winckelmann felt that work with children was not his true calling. Moreover, his means were insufficient, his salary was so low that he had to rely on his students parents for free meals and he was thus obliged to accept a tutorship near Magdeburg. While tutor for the powerful Lamprecht family, he fell into unrequited love with the handsome Lamprecht son and this was one of a series of such loves throughout his life. His enthusiasm for the male form excited Winckelmanns budding admiration of ancient Greek, in 1748, Winckelmann wrote to Count Heinrich von Bünau. Little value is set on Greek literature, to which I have devoted myself so far as I could penetrate, in the same year, Winckelmann was appointed secretary of von Bünaus library at Nöthnitz, near Dresden. The library contained some 40,000 volumes, Winckelmann had read Homer, Herodotus, Sophocles, Xenophon, and Plato, but he found at Nöthnitz the works of such famous Enlightenment writers as Voltaire and Montesquieu. To leave behind the spartan atmosphere of Prussia came as a relief for him. Winckelmanns major duty involved assisting von Bünau in writing a book on the Holy Roman Empire, during this period he made several visits to the collection of antiquities at Dresden, but his description of its best paintings remained unfinished. The work won warm admiration not only for the ideas it contained and it made Winckelmann famous, and was reprinted several times and soon translated into French
24.
Friedrich Schiller
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Johann Christoph Friedrich von Schiller was a German poet, philosopher, physician, historian, and playwright. During the last seventeen years of his life, Schiller struck up a productive, if complicated, friendship with the already famous and they frequently discussed issues concerning aesthetics, and Schiller encouraged Goethe to finish works he left as sketches. This relationship and these led to a period now referred to as Weimar Classicism. They also worked together on Xenien, a collection of satirical poems in which both Schiller and Goethe challenge opponents to their philosophical vision. Friedrich Schiller was born on 10 November 1759, in Marbach, Württemberg as the son of military doctor Johann Kaspar Schiller. Schiller grew up in a religious family and spent much of his youth studying the Bible. His father was away in the Seven Years War when Friedrich was born and he was named after king Frederick the Great, but he was called Fritz by nearly everyone. Kaspar Schiller was rarely home during the war, but he did manage to visit the family once in a while and his wife and children also visited him occasionally wherever he happened to be stationed. When the war ended in 1763, Schillers father became an officer and was stationed in Schwäbisch Gmünd. Due to the high cost of living—especially the rent—the family moved to nearby Lorch, although the family was happy in Lorch, Schillers father found his work unsatisfying. He sometimes took his son with him, in Lorch, Schiller received his primary education. The quality of the lessons was fairly bad, and Friedrich regularly cut class with his older sister, because his parents wanted Schiller to become a pastor, they had the pastor of the village instruct the boy in Latin and Greek. Pastor Moser was a teacher, and later Schiller named the cleric in his first play Die Räuber after him. As a boy, Schiller was excited by the idea of becoming a cleric and often put on black robes, in 1766, the family left Lorch for the Duke of Württembergs principal residence, Ludwigsburg. Schillers father had not been paid for three years, and the family had been living on their savings but could no longer afford to do so, so Kaspar Schiller took an assignment to the garrison in Ludwigsburg. There the Schiller boy came to the attention of Karl Eugen and he entered the Karlsschule Stuttgart, in 1773, where he eventually studied medicine. During most of his life, he suffered from illnesses that he tried to cure himself. While at the Karlsschule, Schiller read Rousseau and Goethe and discussed Classical ideals with his classmates, the plays critique of social corruption and its affirmation of proto-revolutionary republican ideals astounded its original audience
25.
Georg Wilhelm Friedrich Hegel
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Georg Wilhelm Friedrich Hegel was a German philosopher and an important figure of German idealism. He achieved wide renown in his day and, while primarily influential within the tradition of philosophy, has become increasingly influential in the analytic tradition as well. Although he remains a figure, his canonical stature within Western philosophy is universally recognized. His philosophy of spirit conceptually integrates psychology, the state, history, art, religion and his account of the master–slave dialectic has been highly influential, especially in 20th-century France. Hegel has been seen in the 20th century as the originator of the thesis, antithesis, synthesis triad, however, as an explicit phrase, Hegel has influenced many thinkers and writers whose own positions vary widely. Hegel was born on August 27,1770 in Stuttgart, in the Duchy of Württemberg in southwestern Germany, christened Georg Wilhelm Friedrich, he was known as Wilhelm to his close family. His father, Georg Ludwig, was Rentkammersekretär at the court of Karl Eugen, Hegels mother, Maria Magdalena Louisa, was the daughter of a lawyer at the High Court of Justice at the Württemberg court. She died of a fever when Hegel was thirteen. Hegel and his father caught the disease but narrowly survived. Hegel had a sister, Christiane Luise, and a brother, Georg Ludwig, at the age of three Hegel went to the German School. When he entered the Latin School two years later, he knew the first declension, having been taught it by his mother. In 1776, Hegel entered Stuttgarts gymnasium illustre, during his adolescence Hegel read voraciously, copying lengthy extracts in his diary. Authors he read include the poet Friedrich Gottlieb Klopstock and writers associated with the Enlightenment, such as Christian Garve, Hegels studies at the Gymnasium were concluded with his Abiturrede entitled The abortive state of art and scholarship in Turkey. At the age of eighteen Hegel entered the Tübinger Stift, where he had as roommates the poet Friedrich Hölderlin, sharing a dislike for what they regarded as the restrictive environment of the Seminary, the three became close friends and mutually influenced each others ideas. All greatly admired Hellenic civilization, and Hegel additionally steeped himself in Jean-Jacques Rousseau and they watched the unfolding of the French Revolution with shared enthusiasm. Schelling and Hölderlin immersed themselves in theoretical debates on Kantian philosophy, Hegel at this time envisaged his future as that of a Popularphilosoph, i. e. Having received his certificate from the Tübingen Seminary, Hegel became Hofmeister to an aristocratic family in Bern. During this period he composed the text which has known as the Life of Jesus
26.
Dialectic
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The term dialectic is not synonymous with the term debate. While in theory debaters are not necessarily emotionally invested in their point of view, debates are won through a combination of persuading the opponent, proving ones argument correct, or proving the opponents argument incorrect. Debates do not necessarily require promptly identifying a clear winner or loser, however clear winners are determined by either a judge. The term dialectics is also not synonymous with the term rhetoric, concepts, like logos or rational appeal, pathos or emotional appeal, and ethos or ethical appeal, are intentionally used by rhetoricians to persuade an audience. Socrates favoured truth as the highest value, proposing that it could be discovered through reason and logic in discussion, ergo, Socrates valued rationality as the proper means for persuasion, the discovery of truth, and the determinant for ones actions. To Socrates, truth, not aretē, was the greater good, therefore, Socrates opposed the Sophists and their teaching of rhetoric as art and as emotional oratory requiring neither logic nor proof. Different forms of reasoning have emerged throughout history from the Indosphere. These forms include the Socratic method, Hindu, Buddhist, Medieval, Hegelian dialectics, Marxist, Talmudic, the purpose of the dialectic method of reasoning is resolution of disagreement through rational discussion, and, ultimately, the search for truth. One way to proceed—the Socratic method—is to show that a given hypothesis leads to a contradiction, thus, another dialectical resolution of disagreement is by denying a presupposition of the contending thesis and antithesis, thereby, proceeding to sublation to synthesis, a third thesis. Fichtean/Hegelian dialectics is based upon four concepts, Everything is transient and finite, gradual changes lead to crises, turning points when one force overcomes its opponent force. The concept of dialectic existed in the philosophy of Heraclitus of Ephesus, hence, the history of the dialectical method is the history of philosophy. In classical philosophy, dialectic is a form of reasoning based upon dialogue of arguments and counter-arguments, advocating propositions and counter-propositions. The outcome of such a dialectic might be the refutation of a relevant proposition, or of a synthesis, or a combination of the opposing assertions, or a qualitative improvement of the dialogue. Moreover, the term dialectic owes much of its prestige to its role in the philosophies of Socrates and Plato, Aristotle said that it was the pre-Socratic philosopher Zeno of Elea who invented dialectic, of which the dialogues of Plato are the examples of the Socratic dialectical method. According to Kant, however, the ancient Greeks used the word dialectic to signify the logic of false appearance or semblance, to the Ancients, it was nothing but the logic of illusion. In Platos dialogues and other Socratic dialogues, Socrates attempts to examine someones beliefs, at times even first principles or premises by which we all reason, Socrates typically argues by cross-examining his interlocutors claims and premises in order to draw out a contradiction or inconsistency among them. According to Plato, the detection of error amounts to finding the proof of the antithesis. However, important as this objective is, the aim of Socratic activity seems to be to improve the soul of his interlocutors
27.
Greek tragedy
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Greek tragedy is a form of theatre from Ancient Greece and Asia Minor. It reached its most significant form in Athens in the 5th century BC, Greek tragedy is widely believed to be an extension of the ancient rites carried out in honor of Dionysus, and it heavily influenced the theatre of Ancient Rome and the Renaissance. Tragic plots were most often based upon myths from the traditions of archaic epics. In tragic theatre, however, these narratives were presented by actors, the most acclaimed Greek tragedians are Aeschylus, Sophocles and Euripides. The origin of the tragedy has been a matter of discussion from ancient times. The primary source of knowledge on the question is the Poetics of Aristotle, Aristotle was able to gather first-hand documentation from theater performance in Attica, which is inaccessible to scholars today. His work is invaluable for the study of ancient tragedy. According to Aristotle, tragedy evolved from the dithyramb, an Ancient Greek hymn. The term τραγῳδία, derived from goat and ᾠδή song, means song of the goats. Others suggest that the term came into being when the legendary Thespis competed in the first tragic competition for the prize of a goat, there are other suggested etymologies for the word tragedy. The Oxford English Dictionary adds to the reference to goat song. J. DAmico, on the hand, suggests that tragoidía does not mean simply song of the goats. Other hypotheses have included an etymology that would define the tragedy as an ode to beer, jane Ellen Harrison pointed out that Dionysus, god of wine was actually preceded by Dionysus, god of beer. Athenian beer was obtained from the fermentation of barley, which is tragos in Greek, thus, it is likely that the term was originally meant to be odes to spelt, and later on, it was extended to other meanings of the same name. She writes, Tragedy I believe to be not the goat-song, but the harvest-song of the cereal tragos, the origin of Greek tragedy is one of the unsolved problems of classical scholarship. Ruth Scodel notes that, due to lack of evidence and doubtful reliability of sources, still, R. P. Winnington-Ingram points out that we can easily trace various influences from other genres. How these have come to be associated with one another remains a mystery however, speculating on the problem, Scodel writes that, Three innovations must have taken place for tragedy as we know it to exist. First, somebody created a new kind of performance by combining a speaker with a chorus, second, this performance was made part of the City Dionysia at Athens
28.
Arthur Schopenhauer
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Arthur Schopenhauer was a German philosopher. He is best known for his 1818 work The World as Will and Representation, wherein he characterizes the phenomenal world as the product of a blind and his writing on aesthetics, morality, and psychology would exert important influence on thinkers and artists throughout the 19th and 20th centuries. Though his work failed to garner substantial attention during his life, Schopenhauer has had an impact across various disciplines, including philosophy, literature. When Danzig became part of Prussia in 1793, Heinrich moved to Hamburg, as early as 1799, Arthur started playing the flute. In 1805, Schopenhauers father died, possibly by suicide and he dedicated himself wholly to studies at the Gotha gymnasium in Saxe-Gotha-Altenburg, but left in disgust after seeing one of the masters lampooned. By that time, Johanna Schopenhauer had already opened her famous salon and he was also disgusted by the ease with which his mother had forgotten his fathers memory. He left to become a student at the University of Göttingen in 1809, there he studied metaphysics and psychology under Gottlob Ernst Schulze, the author of Aenesidemus, who advised him to concentrate on Plato and Immanuel Kant. In Berlin, from 1811 to 1812, he had attended lectures by the prominent post-Kantian philosopher Johann Gottlieb Fichte, Schopenhauer had a notably strained relationship with his mother Johanna. He wrote his first book, On the Fourfold Root of the Principle of Sufficient Reason and his mother informed him that the book was incomprehensible and it was unlikely that anyone would ever buy a copy. In a fit of temper Arthur Schopenhauer told her that his work would be long after the rubbish she wrote would have been totally forgotten. In fact, although they considered her novels of dubious quality and we published more and more of her son Arthurs work and today nobody remembers Johanna, but her sons works are in steady demand and contribute to Brockhaus reputation. He kept large portraits of the pair in his office in Leipzig for the edification of his new editors, in 1814, Schopenhauer began his seminal work The World as Will and Representation. He finished it in 1818 and Brockhaus published it that December, in Dresden in 1819, Schopenhauer fathered, with a servant, an illegitimate daughter who was born and died the same year. In 1820, Schopenhauer became a lecturer at the University of Berlin and he scheduled his lectures to coincide with those of the famous philosopher G. W. F. Hegel, whom Schopenhauer described as a clumsy charlatan. However, only five students turned up to Schopenhauers lectures, a late essay, On University Philosophy, expressed his resentment towards the work conducted in academies. While in Berlin, Schopenhauer was named as a defendant in a lawsuit initiated by a woman named Caroline Marquet and she asked for damages, alleging that Schopenhauer had pushed her. According to Schopenhauers court testimony, she annoyed him by raising her voice while standing right outside his door. Marquet alleged that the philosopher had assaulted and battered her after she refused to leave his doorway and her companion testified that she saw Marquet prostrate outside his apartment
29.
The World as Will and Representation
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The World as Will and Representation is the central work of the German philosopher Arthur Schopenhauer. The first edition was published in 1818/19, the expanded edition in 1844. In 1948, a version was edited by Thomas Mann. In the English language, this work is known under three different titles, although English publications about Schopenhauer played a role in the recognition of his fame as a philosopher in later life and a three volume translation by R. B. Haldane and J. F. J. Payne as late as in 1958, a later English translation by Richard E. Aquila in collaboration with David Carus is titled The World as Will and Presentation. Present day translator Richard Aquila argues that the reader will not grasp the details of the philosophy of Schopenhauer properly without this new title, The World as Will and Presentation. The other aspect of the world, the Will, or thing in itself, which is not perceivable as a presentation, exists outside time, space, Aquila claims to make these distinctions as linguistically precise as possible. However, the contains a appendix entitled critique of the Kantian philosophy, in which Schopenhauer rejects most of Kants ethics and significant parts of his epistemology. He also states in his introduction that the reader will be at his best prepared to understand his theories if he has lingered in the school of Plato or he is familiar with Indian philosophy. Schopenhauer believed that Kant had ignored inner experience, as intuited through the will, Schopenhauer saw the human will as our one window to the world behind the representation, the Kantian thing-in-itself. According to Schopenhauer, the world is the representation of a single Will. In this way, Schopenhauers metaphysics go beyond the limits that Kant had set, other important differences are Schopenhauers rejection of eleven of Kants twelve categories, arguing that only causality was important. Matter and causality were both seen as a union of time and space and thus being equal to each other, the development of Schopenhauers ideas took place very early in his career and culminated in the publication of the first volume of Will and Representation in 1819. This first volume consisted of four books – covering his epistemology, ontology, aesthetics and ethics and his views had not changed substantially. His belated fame after 1851 stimulated renewed interest in his seminal work, Schopenhauer used the word will as a humans most familiar designation for the concept that can also be signified by other words such as desire, striving, wanting, effort, and urging. Schopenhauers philosophy holds that all nature, including man, is the expression of an insatiable will to life and it is through the will that mankind finds all their suffering. Desire for more is what causes this suffering and he argues that only aesthetic pleasure creates momentary escape from the Will. Our inner-experience must be a manifestation of the realm and the will is the inner kernel of every being
30.
Ulrich von Wilamowitz-Moellendorff
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Enno Friedrich Wichard Ulrich von Wilamowitz-Moellendorff was a German classical philologist. Wilamowitz, as he is known in circles, was a renowned authority on Ancient Greece. Wilamowitz-Moellendorff was born in Markowitz, a village near Hohensalza, in the then Province of Posen. His father, a Prussian Junker, was Arnold Wilamowitz, of Szlachta origin and using the Ogończyk coat of arms, while his mother was Ulrika, the couple settled in a small manor confiscated from a local noble in 1836. The Prussian part of their name, von Moellendorf, was acquired in 1813, Wilamowitz, a third child, grew up in East Prussia. In 1867 Wilamowitz passed his Abitur at the boarding school at Schulpforta. Until 1869 Wilamowitz studied Classical Philology at the University of Bonn and his teachers, Otto Jahn and Hermann Usener, had a formative influence on him. Willamowitzs relationship with Usener was strained and he developed a lifelong rivalry with his fellow student Friedrich Nietzsche and a close friendship with his contemporary Hermann Diels. Together with Diels, he moved to Berlin in 1869, where he graduated as a Doctor of Philosophy cum laude in 1870, after voluntary service in the Franco-Prussian War, he embarked on a study tour to Italy and Greece. Before he even gained a title, Wilamowitz was a main protagonist in a scholarly dispute about Nietzsches Birth of Tragedy that attracted much attention. In 1872–73, he published two unusually aggressive polemics, which strongly attacked Nietzsche and Professor Erwin Rohde, richard Wagner, whose views on art had influenced Nietzsche and Rohde, reacted by publishing an open letter and Rohde wrote a damning response. The issue at stake was the deprecation of Euripides, on whom Nietzsche blamed the destruction of Greek tragedy, Wilamowitz saw the methods of his adversaries as an attack on the basic tenets of scientific thought, unmasking them as enemies of the scientific method. His polemic was considered as Classical philologys reply to Nietzsches challenge, at the age of 80 when Wilamowitz wrote his memoirs, he saw the conflict with Nietzsche less passionately, but did not retract the essential points of his critique. In 1875, he gained a title for his study Analecta Euripidea. In the same year he gave his first public lecture in Berlin. In 1876 he was employed as Ordinarius for Classical Philology at Ernst-Moritz-Arndt-Universität at Greifswald, during this period, he also married Marie Mommsen, the eldest daughter of Theodor Mommsen, and published Homeric Studies. In 1883, he took a professorial position at Georg-August-Universität in Göttingen. Here, he continued to teach Classical Philology but also gave replacement lectures in Ancient History and his influence ensured the employment of his Greifswald colleague, Julius Wellhausen, in Göttingen
31.
Erwin Rohde
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Erwin Rohde was one of the great German classical scholars of the 19th century. Rohde was born in Hamburg and was the son of a doctor, outside of antiquarian circles, Rohde is known today chiefly for his friendship and correspondence with fellow-philologist Friedrich Nietzsche. The two were together in Bonn and Leipzig, where they were studying philology taught by Friedrich Wilhelm Ritschl. In 1872, Rohde became a professor at the University of Kiel and he later was professor in Jena, Tübingen and finally Heidelberg, where he died in 1898 after suffering from a gradual decline in health. His Psyche remains a reference work for Greek cult practices. Psyche, The Cult of Souls and the Belief in Immortality among the Greeks, hillis, limited preview online, full text in German downloadable as PDF
32.
Johann Gottfried Jakob Hermann
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Johann Gottfried Jakob Hermann was a German classical scholar and philologist. Entering its university at the age of fourteen, Hermann at first studied law, after a session at Jena in 1793–1794, he became a lecturer on classical literature in Leipzig, in 1798 professor extraordinarius of philosophy in the university, and in 1803 professor of eloquence. His students included Leopold von Ranke and he also wrote a Handbuch der Metrik. His writings on Greek grammar are also valuable, especially De emendanda ratione Graecae grammaticae, and notes and excursus on François Vigers treatise on Greek idioms. His editions of the classics include several of the plays of Euripides, the Clouds of Aristophanes, Trinummus of Plautus, Poëtica of Aristotle, Orphica, the Homeric Hymns, in 1825 Hermann finished the edition of Sophocles begun by Erfurdt. His edition of Aeschylus was published after his death in 1852, the Opuscula, a collection of his smaller writings in Latin, appeared in seven volumes in Leipzig between 1827 and 1839. These show his power of dealing with chronological, topographical, and personal questions and this article incorporates text from a publication now in the public domain, Chisholm, Hugh, ed. Hermann, Johann Gottfried Jakob. This article incorporates text from a now in the public domain, Gilman. Thurston, H. T. Colby, F. M. eds and this work in turn cites, Jahn, Gottfried Hermann, eine Gedächtnisrede Köchly, Gottfried Hermann Bursian, Geschichte der klassischen Philologie in Deutschland
33.
Karl Lachmann
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Karl Konrad Friedrich Wilhelm Lachmann was a German philologist and critic. He is particularly noted for his contributions to the field of textual criticism. Lachmann was born in Brunswick, in present-day Lower Saxony and he studied at Leipzig and Göttingen, devoting himself mainly to philological studies. In Göttingen, he founded a critical and philological society in 1811, in conjunction with Dissen, Schulze, in 1815, he joined the Prussian army as a volunteer chasseur and accompanied his detachment to Paris, but did not see active service. In 1816, he became an assistant master in the Friedrichswerder gymnasium at Berlin, in 1825, Lachmann was nominated extraordinary professor of classical and German philology at the Humboldt University, Berlin, in 1830, he was admitted a member of the Academy of Sciences. Lachmann is a figure of importance in the history of German philology. Early in his career, Lachmann translated the first volume of PE Müllers Sagabibliothek des skandinavischen Altertums and his smaller edition of the New Testament appeared in 1831, the 3rd edition in 1846, and the larger second edition, in two volumes, between 1842 and 1850. The plan of Lachmanns edition, which he explained in his Studia Krit. of 1830, is a modification of the project of Richard Bentley. Lachmanns edition of Lucretius, which was the occupation of his life from 1845, is perhaps his greatest achievement of scholarship. He demonstrated how the three main manuscripts all derived from one archetype, containing 302 pages of 26 lines to a page, Lachmann also edited Propertius, Catullus, Tibullus, Genesius, Terentianus Maurus, Babrius, Avianus, Gaius, the Agrimensores Romani, and Lucilius. He also translated Shakespeares sonnets and Macbeth, Lachmanns law This article incorporates text from a publication now in the public domain, Chisholm, Hugh, ed. article name needed
34.
Philosophy in the Tragic Age of the Greeks
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Philosophy in the Tragic Age of the Greeks is an incomplete book by Friedrich Nietzsche. He had a copy made from his notes with the intention of publication. The notes were written around 1873, in it he discussed five Greek philosophers from the sixth and fifth centuries BC. They are Thales, Anaximander, Heraclitus, Parmenides, and Anaxagoras and he had, at one time, intended to include Democritus, Empedocles, and Socrates. The book ends abruptly after the discussion of Anaxagorass cosmogony, Nietzsche stated that he wanted to present the outlooks of very worthy individuals who originated in ancient Greece from 600 BC to 400 BC. The task is to bring to light what we must ever love and honor. Nietzsche wanted future humans to be able to say, So this has existed – once, at least – and is therefore a possibility, this way of life, by selecting only a few doctrines for each philosopher, Nietzsche hoped to exhibit each philosophers personality. This philosopher proposed that water is the origin of all things, Nietzsche claimed that this must be taken seriously for three reasons. It makes a statement about the origin of all things, It uses language that has nothing to do with fable or myth. Thales generalization was the result of imagination and analogy. He did not use reason, logical proof, myth, or allegory and this was a first attempt to think about nature without the use of myths about gods. However, instead of trying to gain knowledge of everything, he wanted to know the one important common property of all things, in order to communicate his vision of oneness, he expressed himself by applying the analogy of water. Anaximander of Miletus was the first philosopher who wrote his words and this pessimistic expression presented existence as something that should not be. Any definite thing must pay for its individuality by, after a short time and this source cannot also be definite. Therefore it is indefinite and does not pass away, Anaximander was the first Greek to provide an ethical or moral interpretation of existence. For emerging from the primeval oneness, each individual thing must pay a price by returning. This meant that the individual, separate existence of each and every thing is unjust and it has no justification or value in itself. His manner of living was in accordance with his thought and he dressed and spoke in a dignified, solemn manner
35.
University of Basel
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The University of Basel is located in Basel, Switzerland. Founded on 3 April 1460, it is Switzerland’s oldest university and is counted among the institutions of the country. The associated University Library of Basel is the largest and among the most important libraries in the whole of Switzerland, in 2016, the University boasted 12852 students and 377 professors. International students accounted for 25 percent of the student body, the University of Basel was founded in connection with the Council of Basel. The deed of foundation given in the form of a Papal bull by Pope Pius II on November 12,1459, originally the University of Basel was decreed to have four faculties—arts, medicine, theology, and jurisprudence. The faculty of arts served until 1818 as the foundation for the three academic subjects. In the eighteenth century as Basel became more commercial, the university, one of the centers of learning in the Renaissance, enrollment which had been over a thousand around 1600, dropped to sixty in 1785 with eighteen professors. The professors themselves were mostly sons of the elite, over the course of centuries as many scholars came to the city, Basel became an early center of book printing and humanism. Around the same time as the university itself, the Basel University Library was founded, today it has over three million books and writings and is the largest library in Switzerland. The city, Basel-Stadt, had to buy back this share, students were expected to continue their education after two years or so at a German university. The Student Advice Center provides advice on academic programs and career opportunities. The Student Administration Office provides information on applications, grants, mobility, exchanges, there are also a variety of organizations that cater to international students, such as local chapters of Toastmasters and AIESEC, and associations that perform community services. There is a foreign affairs association, a Model United Nations team, there are also various religious groups. A number of student groups exist out of formal venues. Such associations include the Akademische Turnerschaft Alemannia zu Basel, AKW Raurica, Helvetia Basel, Jurassia Basiliensis, Schwizerhüsli, membership in many is restricted to men, though A. V. University Sports provides a gym, fitness classes, and sport and dance camps to students, the Studentische Körperschaft der Universität Basel speaks on behalf of the students and represents their needs and interests. It acts as a student representative and has no political or religious affiliations. Information about the university Studierendenstatistik der Universität Basel University Rankings – University of Basel
36.
Ecce Homo (book)
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Ecce Homo, How One Becomes What One Is is the last original book written by philosopher Friedrich Nietzsche before his final years of insanity that lasted until his death in 1900. It was written in 1888 and was not published until 1908, according to one of Nietzsches most prominent English translators, Walter Kaufmann, the book offers Nietzsches own interpretation of his development, his works, and his significance. The book contains chapters with ironic self-laudatory titles, such as Why I Am So Wise, Why I Am So Clever, Why I Write Such Good Books. Walter Kaufmann, in his biography Nietzsche, Philosopher, Psychologist, Antichrist noticed the internal parallels, in form and language, on these grounds, Kaufmann considers Ecce Homo a literary work comparable in its artistry to Vincent van Goghs paintings. He proclaims the value of everything that has happened to him. In this regard, the wording of his title was not meant to draw parallels with Jesus, One of the main purposes of Ecce Homo was to offer Nietzsches own perspective on his work as a philosopher and human being. He wrote, Under these circumstances I have a duty against which my habits, even more the pride of my instincts, revolt at bottom – namely, to say, for I am such and such a person. Above all, do not mistake me for someone else and he signs the book Dionysus versus the Crucified. Editors Introduction in On the Genealogy of Morals and Ecce Homo, andreas Urs Sommer, Kommentar zu Nietzsches Der Antichrist. Berlin / Boston, Walter de Gruyter 2013, Ecce homo, standard critical text published by Nietzsche Source Ecce homo, Wie man wird, was man ist at Project Gutenberg Ecce homo, abridged English text at archive. org
37.
The Magic Mountain
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The Magic Mountain is a novel by Thomas Mann, first published in November 1924. It is widely considered to be one of the most influential works of 20th century German literature, Mann started writing what was to become The Magic Mountain in 1912. It began as a shorter narrative which revisited in a comic manner aspects of Death in Venice. In May and June 1912 Mann visited her and became acquainted with the team of doctors who were treating her in this cosmopolitan institution. According to Mann, in the afterword that was included in the English translation. The outbreak of the First World War interrupted work on the book and he was also drawn to speculate about more general questions surrounding personal attitudes to life, health, illness, sexuality and mortality. Given this, Mann felt compelled to radically revise and expand the text before completing it in 1924. Der Zauberberg was eventually published in two volumes by S. Fischer Verlag in Berlin, Manns vast composition is erudite, subtle, ambitious, but, most of all, ambiguous, since its original publication it has been subject to a variety of critical assessments. For example, the book blends a scrupulous realism with deeper symbolic undertones, given this complexity, each reader is obliged to weigh up the artistic significance of the pattern of events set out within the narrative, a task made more difficult by the authors irony. Mann himself was aware of his books elusiveness, but offered few clues about approaches to the text. The narrative opens in the decade before World War I and he is in his early 20s, about to take up a shipbuilding career in Hamburg, his home town. Castorps departure from the sanatorium is repeatedly delayed by his failing health, what at first appears to be a minor bronchial infection with slight fever is diagnosed by the sanatoriums chief doctor and director, Hofrat Behrens, as symptoms of tuberculosis. Hans is persuaded by Behrens to stay until his health improves, during his extended stay, Castorp meets and learns from a variety of characters, who together represent a microcosm of pre-war Europe. In the end, Castorp remains in the atmosphere of the sanatorium for seven years. At the conclusion of the novel, the war begins, Castorp volunteers for the military, the Magic Mountain can be read both as a classic example of the European Bildungsroman – a novel of education or novel of formation – and as a sly parody of this genre. Also embedded within this vast novel are extended reflections on the experience of time, music, nationalism, Hans Castorp’s stay in the rarefied air of The Magic Mountain thus provides him with a panoramic view of pre-war European civilization and its discontents. These themes relate to the development of Castorps character over the span covered by the novel. At the core of complex work is an encyclopaedic survey of the ideas
38.
Thomas Mann
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Paul Thomas Mann was a German novelist, short story writer, social critic, philanthropist, essayist, and the 1929 Nobel Prize in Literature laureate. His highly symbolic and ironic epic novels and novellas are noted for their insight into the psychology of the artist and his analysis and critique of the European and German soul used modernized German and Biblical stories, as well as the ideas of Goethe, Nietzsche and Schopenhauer. Mann was a member of the Hanseatic Mann family and portrayed his family and class in his first novel and his older brother was the radical writer Heinrich Mann and three of his six children, Erika Mann, Klaus Mann and Golo Mann, also became important German writers. When Hitler came to power in 1933, Mann fled to Switzerland, when World War II broke out in 1939, he moved to the United States, returning to Switzerland in 1952. Thomas Mann is one of the exponents of the so-called Exilliteratur. Manns work influenced many authors, including Heinrich Böll, Joseph Heller, Yukio Mishima. Paul Thomas Mann was born to a family in Lübeck. His mother was Roman Catholic but Mann was baptised into his fathers Lutheran religion, Manns father died in 1891 and his trading firm was liquidated. The family subsequently moved to Munich, Mann lived in Munich from 1891 until 1933, with the exception of a year in Palestrina, Italy, with his novelist elder brother Heinrich. Thomas worked with the South German Fire Insurance Company in 1894-95 and his career as a writer began when he wrote for Simplicissimus. Manns first short story, Little Mr Friedemann, was published in 1898, in 1905, Mann married Katia Pringsheim, daughter of a wealthy, secular Jewish industrialist family. She later joined the Lutheran church, today the cottage is a cultural center dedicated to him, with a small memorial exhibition. In 1933, while traveling in the South of France, Mann heard from Klaus and Erika in Munich, the family emigrated to Küsnacht, near Zurich, Switzerland but received Czechoslovak citizenship and a passport in 1936. After Nazi Germany took over Czechoslovakia, he emigrated to the United States in 1939. In 1942, the Mann family moved to 1550 San Remo Drive in the Pacific Palisades suburb of Los Angeles, on 23 June 1944 Thomas Mann was naturalized as a citizen of the United States. The Manns lived in Los Angeles until 1952, the outbreak of World War II on 1 September 1939, prompted Mann to offer anti-Nazi speeches to the German people via the BBC. In October 1940 he began monthly broadcasts, recorded in the U. S. and flown to London, in these eight-minute addresses, Mann condemned Hitler and his paladins as crude philistines completely out of touch with European culture. In one noted speech he said, The war is horrible, Mann was one of the few publicly active opponents of Nazism among German expatriates in the U. S
39.
Henri de Lubac
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Henri-Marie Joseph Sonier de Lubac, S. J. was a French Jesuit priest who became a cardinal of the Catholic Church and is considered one of the most influential theologians of the 20th century. His writings and doctrinal research played a key role in shaping the Second Vatican Council, Henri de Lubac was born in Cambrai to an ancient noble family of the Ardèche. He was one of six children, his father was a banker, the family returned in 1898 to the Lyon district, where Henri was schooled by Jesuits. A born aristocrat in manner and appearance, de Lubac studied law for a year before, aged 17 and he received a head wound at Les Éparges on All Saints Day,1917, which would give him recurring episodes of dizziness and headaches for the rest of his life. De Lubac taught at the Jesuit College at Mongré, in the Rhône, from 1923-4, in 1926, the Jesuit college was relocated back to Fourvière in Lyons, where de Lubac completed the remaining two years of his theological studies. He was ordained to the priesthood on 22 August 1927, in 1929, de Lubac was appointed professor of fundamental theology at the Catholic University of Lyon. During the 1930s de Lubac spent his time teaching at the Catholic University and researching and his first book, the now-classic Catholicisme was published in 1938, before the war. De Lubac was often in hiding from the Germans and several of his co-workers on the journal were captured and executed, even in hiding, he continued to study and write. From 1944 onwards, with the end of the Nazi occupation of France, de Lubac came out of hiding, in June 1950, as de Lubac himself said, lightning struck Fourvière. De Lubac, who resided at Fourvière but actually did no teaching there, All Jesuit provincials were directed to remove three of his books and one article from their libraries and, as far as possible, from public distribution. The action came through the Jesuit Superior General, Father Jean-Baptiste Janssens, under pressure from the curial office, what de Lubac called the dark years lasted nearly a decade. It was not until 1956 that he was allowed to return to Lyon, although everything de Lubac wrote during these years was subject to censorship in Rome, he never ceased to study, write, and publish. During these years he brought out a study of Origens biblical exegesis and his pioneering study Exégèse médiévale revived interest in the spiritual exegesis of Scripture and provided a major impetus to the development of Covenantal Theology. Teilhard’s ideas had influenced several of the theologians of the nouvelle théologie and had met with extreme disfavor in Rome. In August 1960, Pope John XXIII appointed de Lubac as a consultant to the Preparatory Theological Commission for the upcoming Second Vatican Council and he was then made a peritus to the Council itself, and later, by Pope Paul VI, a member of its Theological Commission. De Lubacs influence on Lumen gentium and Gaudium et spes is generally recognized, Paul VI instead elevated de Lubacs junior colleague Jean Daniélou in that consistory, having committed to grant the cardinalate to a Jesuit theologian. In 1983 Pope John Paul II offered de Lubac the cardinalate, De Lubac accepted, and became the first cardinal after 1962 who was not a bishop. In the consistory of 2 February 1983, Pope John Paul II raised de Lubac, at 87 and he was created Cardinal Deacon of Santa Maria in Domnica
40.
International Standard Book Number
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The International Standard Book Number is a unique numeric commercial book identifier. An ISBN is assigned to each edition and variation of a book, for example, an e-book, a paperback and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, the method of assigning an ISBN is nation-based and varies from country to country, often depending on how large the publishing industry is within a country. The initial ISBN configuration of recognition was generated in 1967 based upon the 9-digit Standard Book Numbering created in 1966, the 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108. Occasionally, a book may appear without a printed ISBN if it is printed privately or the author does not follow the usual ISBN procedure, however, this can be rectified later. Another identifier, the International Standard Serial Number, identifies periodical publications such as magazines, the ISBN configuration of recognition was generated in 1967 in the United Kingdom by David Whitaker and in 1968 in the US by Emery Koltay. The 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108, the United Kingdom continued to use the 9-digit SBN code until 1974. The ISO on-line facility only refers back to 1978, an SBN may be converted to an ISBN by prefixing the digit 0. For example, the edition of Mr. J. G. Reeder Returns, published by Hodder in 1965, has SBN340013818 -340 indicating the publisher,01381 their serial number. This can be converted to ISBN 0-340-01381-8, the check digit does not need to be re-calculated, since 1 January 2007, ISBNs have contained 13 digits, a format that is compatible with Bookland European Article Number EAN-13s. An ISBN is assigned to each edition and variation of a book, for example, an ebook, a paperback, and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, a 13-digit ISBN can be separated into its parts, and when this is done it is customary to separate the parts with hyphens or spaces. Separating the parts of a 10-digit ISBN is also done with either hyphens or spaces, figuring out how to correctly separate a given ISBN number is complicated, because most of the parts do not use a fixed number of digits. ISBN issuance is country-specific, in that ISBNs are issued by the ISBN registration agency that is responsible for country or territory regardless of the publication language. Some ISBN registration agencies are based in national libraries or within ministries of culture, in other cases, the ISBN registration service is provided by organisations such as bibliographic data providers that are not government funded. In Canada, ISBNs are issued at no cost with the purpose of encouraging Canadian culture. In the United Kingdom, United States, and some countries, where the service is provided by non-government-funded organisations. Australia, ISBNs are issued by the library services agency Thorpe-Bowker
41.
Project Gutenberg
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Project Gutenberg is a volunteer effort to digitize and archive cultural works, to encourage the creation and distribution of eBooks. It was founded in 1971 by Michael S. Hart and is the oldest digital library, most of the items in its collection are the full texts of public domain books. The project tries to make these as free as possible, in long-lasting, as of 3 October 2015, Project Gutenberg reached 50,000 items in its collection. The releases are available in plain text but, wherever possible, other formats are included, such as HTML, PDF, EPUB, MOBI, most releases are in the English language, but many non-English works are also available. There are multiple affiliated projects that are providing additional content, including regional, Project Gutenberg is also closely affiliated with Distributed Proofreaders, an Internet-based community for proofreading scanned texts. Project Gutenberg was started by Michael Hart in 1971 with the digitization of the United States Declaration of Independence, Hart, a student at the University of Illinois, obtained access to a Xerox Sigma V mainframe computer in the universitys Materials Research Lab. Through friendly operators, he received an account with an unlimited amount of computer time. Hart has said he wanted to back this gift by doing something that could be considered to be of great value. His initial goal was to make the 10,000 most consulted books available to the public at little or no charge and this particular computer was one of the 15 nodes on ARPANET, the computer network that would become the Internet. Hart believed that computers would one day be accessible to the general public and he used a copy of the United States Declaration of Independence in his backpack, and this became the first Project Gutenberg e-text. He named the project after Johannes Gutenberg, the fifteenth century German printer who propelled the movable type printing press revolution, by the mid-1990s, Hart was running Project Gutenberg from Illinois Benedictine College. More volunteers had joined the effort, all of the text was entered manually until 1989 when image scanners and optical character recognition software improved and became more widely available, which made book scanning more feasible. Hart later came to an arrangement with Carnegie Mellon University, which agreed to administer Project Gutenbergs finances, as the volume of e-texts increased, volunteers began to take over the projects day-to-day operations that Hart had run. Starting in 2004, an online catalog made Project Gutenberg content easier to browse, access. Project Gutenberg is now hosted by ibiblio at the University of North Carolina at Chapel Hill, Italian volunteer Pietro Di Miceli developed and administered the first Project Gutenberg website and started the development of the Project online Catalog. In his ten years in this role, the Project web pages won a number of awards, often being featured in best of the Web listings, Hart died on 6 September 2011 at his home in Urbana, Illinois at the age of 64. In 2000, a corporation, the Project Gutenberg Literary Archive Foundation. Long-time Project Gutenberg volunteer Gregory Newby became the foundations first CEO, also in 2000, Charles Franks founded Distributed Proofreaders, which allowed the proofreading of scanned texts to be distributed among many volunteers over the Internet
42.
Untimely Meditations
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Untimely Meditations, also translated as Unfashionable Observations and Thoughts Out Of Season) consists of four works by the philosopher Friedrich Nietzsche, started in 1873 and completed in 1876. The work comprises a collection of four essays concerning the condition of European, especially German. A fifth essay, published posthumously, had the title We Philologists, Nietzsche here began to discuss the limitations of empirical knowledge, and presented what would appear compressed in later aphorisms. It combines the naivete of The Birth of Tragedy with the beginnings of his more mature polemical style and it was Nietzsches most humorous work, especially for David Strauss, the confessor and the writer. Unzeitgemässe Betrachtungen has been one of the difficult of Nietzsches titles to be translated into English. Thus, Untimely Meditations, Thoughts Out of Season, Untimely Reflections, Unmodern Observations and Inopportune Speculations, many different plans for the series are found in Nietzsches notebooks, most of them showing a total of thirteen essays. The titles and subjects vary with each entry, the project conceived to last six years, a typical outline dated Autumn 1873 reads as follows, Nietzsche abandoned the project after completing only four essays, seeming to lose interest after the publication of the third. David Strauss, the Confessor and the Writer,1873 attacks David Strausss The Old and the New Faith, A Confession and it also introduces an attack against the basic precepts of classic humanism. In this essay, Nietzsche attacks both the historicism of man and the idea one can possibly have an objective concept of man. Nietzsche expands the idea that the essence of man dwells not inside of him, glenn Most argues for the possible translation of the essay as The Use and Abuse of History Departments for Life, as Nietzsche used the term Historie and not Geschichte. Furthermore, he alleges that this title may have its origins via Jacob Burckhardt, glenn Most argues that the untimeliness of Nietzsche here resides in calling to a return, beyond historicism, to Humboldts humanism, and, maybe even beyond, to the first humanism of the Renaissance. This particular essay is notable for showcasing the increasingly strident elitism Nietzsche was developing inside his mind, for the rest, let the devil and statistics carry them off. Schopenhauer as Educator,1874, describes how the philosophic genius of Schopenhauer might bring on a resurgence of German culture, Nietzsche gives special attention to Schopenhauers individualism, honesty and steadfastness as well as his cheerfulness, despite Schopenhauers noted pessimism. Richard Wagner in Bayreuth,1876, investigates the music, drama, the original draft was in fact more critical than the final version. Nietzsche considered not publishing it because of his attitudes to Wagner. He was persuaded to redraft the article by his friend, the enthusiastic Wagnerian Peter Gast who helped him prepare a less contentious version, shortly after its publication, Nietzsche visited Bayreuth for the opening of the Bayreuth Festival. The essay was well received by Wagner and his circle, however the event during the Festival confirmed Nietzsches growing misgivings. The essay thus foreshadows the philosophers imminent split with Wagner and his ideas, the Nietzsche Canon, A Publication History and Bibliography
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