{"id":1999,"date":"2018-12-17T17:57:04","date_gmt":"2018-12-17T17:57:04","guid":{"rendered":"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/?page_id=1999"},"modified":"2024-04-28T10:23:13","modified_gmt":"2024-04-28T09:23:13","slug":"publications","status":"publish","type":"page","link":"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/publications\/","title":{"rendered":"Publications"},"content":{"rendered":"<div id=\"pl-1999\"  class=\"panel-layout\" ><div id=\"pg-1999-0\"  class=\"panel-grid panel-has-style\" ><div class=\"siteorigin-panels-stretch panel-row-style panel-row-style-for-1999-0\" data-stretch-type=\"full-width-stretch\" ><div id=\"pgc-1999-0-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-0-0-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"0\" ><div class=\"so-parallax panel-widget-style panel-widget-style-for-1999-0-0-0\" ><img fetchpriority=\"high\" decoding=\"async\" width=\"1400\" height=\"948\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/01\/Cole_Thomas_The_Consummation_The_Course_of_the_Empire_1836-fading.jpg\" class=\"attachment-full size-full\" alt=\"\" data-siteorigin-parallax=\"true\" loading=\"eager\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/01\/Cole_Thomas_The_Consummation_The_Course_of_the_Empire_1836-fading.jpg 1400w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/01\/Cole_Thomas_The_Consummation_The_Course_of_the_Empire_1836-fading-300x203.jpg 300w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/01\/Cole_Thomas_The_Consummation_The_Course_of_the_Empire_1836-fading-768x520.jpg 768w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/01\/Cole_Thomas_The_Consummation_The_Course_of_the_Empire_1836-fading-1024x693.jpg 1024w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/01\/Cole_Thomas_The_Consummation_The_Course_of_the_Empire_1836-fading-600x406.jpg 600w\" sizes=\"(max-width: 1400px) 100vw, 1400px\" \/><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<p style=\"text-align: center\"><span style=\"font-size: 24pt;color: #800000\">Publications<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><\/div><\/div><div id=\"pg-1999-1\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-1-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-1-0-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"1\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<p style=\"text-align: justify\"><span style=\"color: #000000;font-size: 11pt\">This section provides a reverse chronological list of relevant publications authored by the\u00a0<\/span><span style=\"color: #000000;font-size: 11pt\"><a href=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/people2\/\">project members<\/a>, guests, and colleagues, along with abstracts and direct links to the publisher's website.<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #000000\"><span style=\"font-size: 14.6667px\">The list is constantly updated - keep in touch!<\/span><\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-2\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-2-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-2-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"2\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-3a2476c0e107-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.degruyter.com\/journal\/key\/klio\/html\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2024\/04\/product_pages.jpg\" width=\"800\" height=\"1161\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2024\/04\/product_pages.jpg 800w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2024\/04\/product_pages-207x300.jpg 207w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2024\/04\/product_pages-706x1024.jpg 706w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2024\/04\/product_pages-768x1115.jpg 768w\" sizes=\"auto, (max-width: 800px) 100vw, 800px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-2-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-2-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"3\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/doi.org\/10.1515\/klio-2023-0005\" target=\"_blank\" rel=\"noopener\">Zaccarini M. (2023), \"Ruling through Fear. Cyrus the Great in Xenophon\u2019s <em>Cyropaedia<\/em>\"<\/a>,<em> Klio <\/em>105.<\/h4>\n<div style=\"text-align: justify\"><span style=\"font-size: 11pt\"><span lang=\"EN-US\">This paper explores Xenophon\u2019s depiction of Cyrus the Great as a ruler in the <em>Cyropaedia<\/em>. Xenophon\u2019s Cyrus is often regarded by the scholarship as an ideal, benevolent leader sincerely concerned with virtue, friendship, and honour-related dynamics. However, it is clear that Cyrus equally resorts to malicious and divisive means, employing psychological subjugation, fostering mutual rivalry among his friends, and weakening his subjects. His actions ultimately arouse fear, envy, and insecurity, as Cyrus displays some of the typical features of a tyrant. Xenophon possibly meant to show how Cyrus, by successfully balancing different and contrasting aspects, succeeded in maintaining power no matter the costs by \u2018domesticating\u2019 his subjects.<\/span><\/span><\/div>\n<div><\/div>\n<div><span style=\"font-size: 10pt\"><a href=\"https:\/\/doi.org\/10.1515\/klio-2023-0005\" target=\"_blank\" rel=\"noopener\">Full pdf available in Gold Open Access on the <em>Klio<\/em> website<\/a>.<\/span><\/div>\n<div><\/div>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:<\/strong><em>phobos<\/em>; <em>phthonos<\/em>; Leadership; Honour; Tyranny; Emotions<\/span><\/p>\n<h4 style=\"text-align: justify\"><\/h4>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-3\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-3-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-3-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"4\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-3a2476c0e107-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/journals.sagepub.com\/home\/emra\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2023\/09\/emra_15_3.jpeg\" width=\"1040\" height=\"1386\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2023\/09\/emra_15_3.jpeg 1040w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2023\/09\/emra_15_3-225x300.jpeg 225w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2023\/09\/emra_15_3-768x1024.jpeg 768w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2023\/09\/emra_15_3-600x800.jpeg 600w\" sizes=\"auto, (max-width: 1040px) 100vw, 1040px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-3-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-3-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"5\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><strong>From:<\/strong> <a href=\"https:\/\/journals.sagepub.com\/toc\/emra\/15\/3\" target=\"_blank\" rel=\"noopener\"><em>Emotion Review<\/em> 15.3 (2023)<\/a>. Special Issue on <em>Contempt: Ancient and Modern<\/em><\/h4>\n<p><span style=\"font-size: 10pt\">An introduction to a collection of nine papers on contempt, bringing contemporary philosophical approaches to the phenomenon into relation with its construction and presentation in the four classical cultures of China, Greece, India, and Rome. The introduction offers a brief summary of the papers and places the issues that they explore in the wider research context of the historical and cross-cultural study of emotion.<\/span><\/p>\n<ul>\n<li><a href=\"https:\/\/journals.sagepub.com\/doi\/10.1177\/17540739231185272\" target=\"_blank\" rel=\"noopener\">Cairns D. ,\"Introduction: Contempt, Ancient and Modern\"<\/a>.<\/li>\n<li><a href=\"https:\/\/journals.sagepub.com\/doi\/10.1177\/17540739231184420\">Mantzouranis K., \"What Does Aristotle's Moral Exemplar Feel Contempt For?\"<\/a>.<\/li>\n<li><a href=\"https:\/\/journals.sagepub.com\/doi\/10.1177\/17540739231184272\" target=\"_blank\" rel=\"noopener\">Rocchi L., \"From (Apt) Contempt to (Legal) Dishonor: Two Kinds of Contempt and the Penalty of <em>Atimia<\/em>\"<\/a>.<\/li>\n<\/ul>\n<p><span style=\"font-size: 10pt\"><strong>Keywords: <\/strong>contempt; honour; emotions; Aristotle; <em>atimia.<\/em><\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-4\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-4-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-4-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"6\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-3a2476c0e107-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.cambridge.org\/core\/journals\/classical-quarterly\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2022\/12\/the-classical-quarterly.jpg\" width=\"180\" height=\"270\" sizes=\"auto, (max-width: 180px) 100vw, 180px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-4-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-4-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"7\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/www.cambridge.org\/core\/journals\/classical-quarterly\/article\/xenophons-hybris-leadership-violence-and-the-normative-use-of-shame-in-anabasis-58\/E755CD839384E397976B843DBDF9C26A\" target=\"_blank\" rel=\"noopener\">Zaccarini M. (2022), \"Xenophon\u2019s <em>hybris<\/em>: leadership, violence and the normative use of shame in <em>Anabasis<\/em> 5.8\"<\/a>,<em> CQ<\/em> 72.<\/h4>\n<div style=\"text-align: justify\"><span style=\"font-size: 11pt\"><span lang=\"EN-US\">Through a detailed analysis of Xenophon\u2019s defence against a charge of <em>hybris<\/em> among the Ten Thousand, this paper discusses violence, reputation, and hierarchy in Greek military and social contexts. Contrary to other recent treatments of the episode, the study highlights the centrality of honour\/shame dynamics and of desert in establishing and upholding social order, showing that these notions are found consistently in numerous examples as early as Homer. Addressing the apparent lack of strict discipline in Greek armies, the paper concludes that shame and peer-pressure had a strong normative power in acknowledging and reconciling personal claims and common interests within a group.<\/span><\/span><\/div>\n<div><\/div>\n<div><span style=\"font-size: 10pt\"><a href=\"https:\/\/www.doi.org\/10.1017\/S0009838822000325\" target=\"_blank\" rel=\"noopener\">Full pdf available in Gold Open Access on <em>The Classical Quarterly<\/em> website<\/a>.<\/span><\/div>\n<div><\/div>\n<p><span style=\"font-size: 10pt\"><strong>Keywords: <\/strong>Xenophon; Anabasis; hybris; shame; military; leadership; discipline<\/span><\/p>\n<h4 style=\"text-align: justify\"><\/h4>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-5\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-5-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-5-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"8\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-3a2476c0e107-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.wiley.com\/en-gb\/The+Herodotus+Encyclopedia%2C+3+Volume+Set-p-9781118689646\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/81842P4OsxL.jpg\" width=\"2560\" height=\"2352\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/81842P4OsxL.jpg 2560w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/81842P4OsxL-300x276.jpg 300w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/81842P4OsxL-1024x941.jpg 1024w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/81842P4OsxL-768x706.jpg 768w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/81842P4OsxL-600x551.jpg 600w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/81842P4OsxL-1536x1411.jpg 1536w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/81842P4OsxL-2048x1882.jpg 2048w\" sizes=\"auto, (max-width: 2560px) 100vw, 2560px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-5-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-5-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"9\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/www.wiley.com\/en-gb\/The+Herodotus+Encyclopedia%2C+3+Volume+Set-p-9781118689646\" target=\"_blank\" rel=\"noopener\">Cairns D. (2021), in C. A. Baron (ed.),<\/a><i>The Herodotus Encyclopedia\u00a0<\/i>(Oxford: Wiley-Blackwell), s.vv.:<\/h4>\n<h4 style=\"text-align: justify;padding-left: 40px\">\u2018Anger\u2019<\/h4>\n<h4 style=\"text-align: justify;padding-left: 40px\">\u2018Honor\u2019<\/h4>\n<h4 style=\"text-align: justify;padding-left: 40px\">\u2018Nakedness\u2019<\/h4>\n<h4 style=\"text-align: justify;padding-left: 40px\">\u2018Shame\u2019<\/h4>\n<h4 style=\"text-align: justify;padding-left: 40px\">\u2018Vengeance\u2019<\/h4>\n<div style=\"text-align: justify\"><span style=\"font-size: 11pt\"><span lang=\"EN-US\">(e.g.) \u201cHonor\u201d translates the Greek <i>tim\u0113<\/i>, a concept whose core meanings center on notions of value and esteem. <i>Tim\u0113<\/i> is ordinary Greek for the \u201cprice\u201d or \u201cvalue\u201d of material commodities, but in contexts of social interaction it also refers to the esteem or deference of others and to the status, role, or claim that attracts such esteem or deference. <i>Tim\u0113<\/i> is thus a feature of virtually every form of social interaction, in the <i>Histories<\/i> and elsewhere. Concern for honor is a central motive of Herodotus\u2019 characters, deeply embedded in a wider network of emotions and motives, from the shame of failure to the envy that is typical of rivals and the anger that calls for vengeance. A particular focus for Herodotus, however, is the <i>tim\u0113<\/i> of kings, especially that of Xerxes, both as the status-role that commands recognition and as a motive that blinds one to the limits of individual self-assertion.<\/span><\/span><\/div>\n<div><\/div>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:\u00a0<\/strong><span lang=\"EN-US\">honour, esteem, anger, nakedness, respect, shame, vengeance<\/span><\/span><\/p>\n<h4 style=\"text-align: justify\"><\/h4>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-6\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-6-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-6-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"10\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-3a2476c0e107-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.puntoeinaudibrescia.it\/scheda-libro\/poddighe-t-pontillo\/resisting-and-justifying-changes-9788833395081-3795959.html\"\n\t\t\t\t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/resisting-and-justifying-changes-575961.jpg\" width=\"529\" height=\"800\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/resisting-and-justifying-changes-575961.jpg 529w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/resisting-and-justifying-changes-575961-198x300.jpg 198w\" sizes=\"auto, (max-width: 529px) 100vw, 529px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-6-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-6-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"11\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/www.academia.edu\/61315422\/Anchoring_the_Tripartite_Soul\" target=\"_blank\" rel=\"noopener\">Cairns D. (2021), \"Anchoring the tripartite soul\"<\/a>, in E. Poddighe and T. Pontillo (eds), <em>Resisting and Justifying Changes. How to Make the New Acceptable in the Ancient, Medieval, and Early Modern World<\/em> (Pisa: Pisa University Press), 181-209.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">Plato\u2019s introduction of the tripartite soul in <em>Republic<\/em> 4 rests on a principle (436bc) that can distinguish only between two subjects at any one time. Accordingly, a two-step process is required to distinguish \u03b8\u03c5\u03bc\u03cc\u03c2 first from \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03af\u03b1 and then from reason (441b-c). To establish the existence of \u03b8\u03c5\u03bc\u03cc\u03c2, however, Plato also needs pre-existing intuitions about its nature, evoked in part by quotation of Odysseus\u2019 address to his heart at <em>Odyssey<\/em> 20.17. To see how the Homeric example explains the phenomenon Plato wants to discuss we need to explore what the behaviour of the \u03ba\u03c1\u03b1\u03b4\u03af\u03b7 can tell us about that of the \u03b8\u03c5\u03bc\u03cc\u03c2. Whereas the Homeric model portrays interaction between a person and a \u201cpsychic organ\u201d, the Platonic model appears to require that all such interaction take place at a sub-personal level. But if we appreciate the light that Plato\u2019s use of the \u201cbarking heart\u201d example in <em>Republic<\/em> 4 sheds on the Homeric model, we see how that model parallels the Platonic in more significant ways. In making \u03b8\u03c5\u03bc\u03cc\u03c2 an element in his new tripartite psychology Plato draws on aspects of Homeric psychology that particularly suit the model developed in the <em>Republic<\/em>.<\/span><\/p>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:<\/strong> Plato, <em>thumos<\/em>, <em>Republic<\/em>, soul, psychic organ<\/span><\/p>\n<h4 style=\"text-align: justify\"><\/h4>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-7\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-7-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-7-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"12\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-3a2476c0e107-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.cambridge.org\/core\/journals\/greece-and-rome\/article\/abs\/dynamics-of-emotion-in-euripides-medea\/560F4DB32F0082DBC429D7A0E46267A8\"\n\t\t\t\t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/greece_-rome.jpg\" width=\"1707\" height=\"2560\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/greece_-rome.jpg 1707w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/greece_-rome-200x300.jpg 200w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/greece_-rome-683x1024.jpg 683w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/greece_-rome-768x1152.jpg 768w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/greece_-rome-600x900.jpg 600w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/greece_-rome-1024x1536.jpg 1024w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/greece_-rome-1366x2048.jpg 1366w\" sizes=\"auto, (max-width: 1707px) 100vw, 1707px\" title=\"greece_&amp; rome\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-7-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-7-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"13\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/www.cambridge.org\/core\/journals\/greece-and-rome\/article\/abs\/dynamics-of-emotion-in-euripides-medea\/560F4DB32F0082DBC429D7A0E46267A8\" target=\"_blank\" rel=\"noopener\">Cairns D. (2021), \"The dynamics of emotion in Euripides' <em>Medea<\/em>\"<\/a>, <em>Greece &amp; Rome <\/em>68.1, 8-26.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">Medea's emotions loom large in a wide range of dramatic, literary, and philosophical sources from Euripides onwards. In focusing on aspects of the emotional texture of the original Euripidean play, all one can do is scratch the surface of an enormous subject, both in that play and in its reception in ancient literature and thought. Fortunately, we have the other articles in this issue of <em>Greece &amp; Rome<\/em> to supplement this inevitably limited perspective. My procedure in this short paper is simply to highlight certain aspects of the dramatization of emotion in Euripides\u2019 <em>Medea<\/em> that strike me as especially worthy of analysis in terms of ancient or modern emotion theory.<\/span><\/p>\n<h4 style=\"text-align: justify\"><span style=\"font-size: 11pt\"><a href=\"https:\/\/www.cambridge.org\/core\/journals\/greece-and-rome\/article\/abs\/dynamics-of-emotion-in-euripides-medea\/560F4DB32F0082DBC429D7A0E46267A8\" target=\"_blank\" rel=\"noopener\">The published paper can be accessed (from Cambridge Core) here<\/a><\/span><\/h4>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:<\/strong> Aristotle, honour, <em>tim\u00ea<\/em>, <em>hybris<\/em>, justice, equality<\/span><\/p>\n<h4 style=\"text-align: justify\"><\/h4>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-8\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-8-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-8-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"14\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-8b5b6f678277-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.routledge.com\/Antonio-Gramsci-and-the-Ancient-World\/Zucchetti-Cimino\/p\/book\/9780367193140\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/9780367193140.jpg\" width=\"361\" height=\"553\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/9780367193140.jpg 361w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/9780367193140-196x300.jpg 196w\" sizes=\"auto, (max-width: 361px) 100vw, 361px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-8-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-8-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"15\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/www.research.ed.ac.uk\/en\/publications\/upside-down-hegemony-ideology-and-power-in-ancient-athens\" target=\"_blank\" rel=\"noopener\">Canevaro M. (2021) \"Upside-down hegemony? Ideology and power in ancient Athens\"<\/a>, in E. Zucchetti and A. Cimino (eds), <em>Antonio Gramsci and the Ancient World <\/em>(London: Routledge), 63-85.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">This paper argues that in ancient Athens the demos \u2013 dominated by the lower classes \u2013 exercised a form of control on the formal and informal institutions of the polis akin to Gramsci\u2019s notion of hegemony. It first uses Aristotle to argue that in theorising the alignment of the <em>ethos<\/em> of the <em>politeia<\/em> with that of the laws, institutions and of the very citizens of the polis, the Greeks display emic conceptualisations which are compatible with Gramsci\u2019s hegemony. It then turns to Athens to argue, first, that the demos \u2013 understood as the lower classes \u2013 was there hegemonic, and, second, that the Athenian honour system was a key tool of that hegemony.<\/span><\/p>\n<p><span style=\"font-size: 11pt\"><a href=\"https:\/\/www.research.ed.ac.uk\/en\/publications\/upside-down-hegemony-ideology-and-power-in-ancient-athens\" target=\"_blank\" rel=\"noopener\">The summary of the publication can be accessed here<\/a>.<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-9\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-9-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-9-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"16\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-3a2476c0e107-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.academia.edu\/45500137\/Aristotle_on_the_Causes_of_Civil_Strife_Subjective_Dispositions_Proportional_Justice_and_the_Occasions_of_Stasis\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/maia.jpg\" width=\"611\" height=\"826\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/maia.jpg 611w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/maia-222x300.jpg 222w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/maia-600x811.jpg 600w\" sizes=\"auto, (max-width: 611px) 100vw, 611px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-9-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-9-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"17\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/www.academia.edu\/45500137\/Aristotle_on_the_Causes_of_Civil_Strife_Subjective_Dispositions_Proportional_Justice_and_the_Occasions_of_Stasis\" target=\"_blank\" rel=\"noopener\">Cairns D., Canevaro M., and Mantzouranis K. (2021) \"Aristotle on the causes of civil strife. Subjective dispositions, proportional justice and the \u2018occasions\u2019 of <em>stasis<\/em>\"<\/a>, in M. Canevaro and C. Viano (eds), Aitia. <em>Le cause del conflitto tra storiografia e pensiero politico.<\/em> MAIA: Rivista di Letterature Classiche 72.3 (Roma: Morcelliana), 551-570.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">Much of the scholarly debate on Aristotle\u2019s analysis of <em>stasis<\/em> in <em>Politics<\/em> v 1-3 revolves around two interrelated questions: first, the relationship between the three general causes mentioned by Aristotle, especially their logical and temporal connection; second, the question of whether, and if so how, Aristotle\u2019s doctrine of the four causes should be applied to the analysis of <em>stasis<\/em> in the <em>Politics<\/em>. This article addresses both questions. First, it argues that in <em>pol<\/em>. v 1-3 Aristotle sees the different conceptions of proportional equality and justice (\u201cin accordance with worth\u201d) as the fundamental cause of <em>stasis<\/em> and <em>metabole<\/em>. <em>Stasis<\/em> is represented by Aristotle as directed towards honour and profit, and finds its origins (<em>archai<\/em>) in particular occurrences and forms of behaviour, yet all of these are filtered by notions of proportional equality and its basis in worth (<em>axia<\/em>). Notions of \u201cparticular\u201d justice as discussed in <em>pol<\/em>. v 1-3, however, are no longer standalone concepts (as in <em>eth. Nicom<\/em>. v 3), nor simple final (and formal) causes of particular constitutions (as in <em>pol<\/em>. iii 9), but have become causes of individual and collective action in pursuit of moral and political revolution. Second, we argue that Aristotle\u2019s account of the emotions (<em>Rhetoric<\/em> ii 1-11) with its threefold classification of their causes or features (the disposition of those who experience the emotion; those towards whom the emotions are directed; the actions or events that trigger them) may provide a more promising explanatory model for the analysis of the causes of <em>stasis<\/em> than Aristotle\u2019s doctrine of the four causes, which is not designed to apply to actions.<\/span><\/p>\n<h4 style=\"text-align: justify\"><span style=\"font-size: 11pt\"><a href=\"https:\/\/www.academia.edu\/45500137\/Aristotle_on_the_Causes_of_Civil_Strife_Subjective_Dispositions_Proportional_Justice_and_the_Occasions_of_Stasis\" target=\"_blank\" rel=\"noopener\">The published paper can be accessed here<\/a>.<\/span><\/h4>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:<\/strong> <em>stasis<\/em>, Four Causes, <em>axia<\/em>, Justice, Civil Strife.<\/span><\/p>\n<h4 style=\"text-align: justify\"><\/h4>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-10\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-10-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-10-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"18\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-3a2476c0e107-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2020\/07\/1-e736eb5c52.jpg\" width=\"440\" height=\"634\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2020\/07\/1-e736eb5c52.jpg 440w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2020\/07\/1-e736eb5c52-208x300.jpg 208w\" sizes=\"auto, (max-width: 440px) 100vw, 440px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-10-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-10-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"19\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2020\/07\/Aristotle-on-hybris-and-injustice-.pdf\">Cairns D.L. (2020), \"Aristotle on <em>hybris<\/em> and injustice\"<\/a>, in C. Veillard, O. Renaut, and D. El Murr (eds) <em>Les philosophes face au vice, de Socrate \u00e0 Augustin<\/em> (Leiden: Brill), 147\u2013174.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">The argument of this chapter is (first) that <em>hybris<\/em>, as defined and discussed in Aristotle\u2019s <em>Rhetoric<\/em>, is or implies a defect of character, i.e. a vice, because the <em>Rhetoric<\/em>\u2019s account presupposes the developed framework used in the ethical treatises to categorize such things. Second, I shall argue that this vice is a form of the \u201cparticular injustice\u201d that is discussed in <em>Nicomachean Ethics<\/em> Book 5 and that this specific variety of particular injustice involves a way of going wrong about honour, in fact is a form of greed or acquisitiveness with regard to honour. This (I shall argue) reflects Aristotle\u2019s view of honour as an important non-material commodity that can be fairly or unfairly distributed, justly or unjustly pursued. Accordingly, this view of <em>hybris<\/em> as a kind of injustice, a variety of <em>pleonexia<\/em>, needs to be seen in the context of the role of <em>tim\u00ea<\/em> in Aristotle\u2019s accounts of justice and equality in his ethics and politics more generally.<\/span><\/p>\n<h4 style=\"text-align: justify\"><span style=\"font-size: 11pt\"><a href=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2020\/07\/Aristotle-on-hybris-and-injustice-.pdf\">The full preprint can be accessed here<\/a><\/span><\/h4>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:<\/strong> Aristotle, honour, <em>tim\u00ea<\/em>, <em>hybris<\/em>, justice, equality<\/span><\/p>\n<h4 style=\"text-align: justify\"><\/h4>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-11\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-11-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-11-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"20\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-8b5b6f678277-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2020\/07\/cc.jpg\" width=\"591\" height=\"489\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2020\/07\/cc.jpg 591w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2020\/07\/cc-300x248.jpg 300w\" sizes=\"auto, (max-width: 591px) 100vw, 591px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-11-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-11-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"21\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/www.academia.edu\/43676462\/I_diritti_come_spazio_di_socialit%C3%A0_la_tim%C4%93_tra_diritto_e_dovere\" target=\"_blank\" rel=\"noopener\">Canevaro M. (2020), \"I diritti come spazio di socialit\u00e0: la <em>tim\u0113<\/em> tra diritto e dovere\", in A. Camerotto, F. Pontani (a c. di), <em>DIKE. Ovvero della giustizia tra l'Olimpo e la terra<\/em>, Milano: Mimesis<\/a>, 157-177.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">La fine del 2018 \u2013 il 10 dicembre \u2013 ha visto il settantesimo anniversario della Dichiarazione Universale dei Diritti Umani. Scritto in occasione di queste celebrazioni, questo contributo vuole esplorare la questione se esistano paralleli antichi \u2013 greci e ateniesi in particolare \u2013 per la nozione, e la funzione, dei diritti soggettivi come affermate nella Dichiarazione del 1948.<\/span><\/p>\n<p><a href=\"https:\/\/www.academia.edu\/43676462\/I_diritti_come_spazio_di_socialit%C3%A0_la_tim%C4%93_tra_diritto_e_dovere\" target=\"_blank\" rel=\"noopener\">The published paper can be accessed here<\/a>.<\/p>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:<\/strong> universal human rights, honour, justice, ancient Athens, democracy<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-12\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-12-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-12-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"22\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-3a2476c0e107-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.wiley.com\/en-gb\/The+Herodotus+Encyclopedia%2C+3+Volume+Set-p-9781118689646\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2022\/12\/cover.png\" width=\"735\" height=\"1056\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2022\/12\/cover.png 735w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2022\/12\/cover-209x300.png 209w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2022\/12\/cover-713x1024.png 713w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2022\/12\/cover-600x862.png 600w\" sizes=\"auto, (max-width: 735px) 100vw, 735px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-12-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-12-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"23\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/edizionicafoscari.unive.it\/media\/pdf\/journals\/axon\/2020\/1\/iss-4-1-2020_jU6qSwE.pdf\" target=\"_blank\" rel=\"noopener\">Zaccarini M. (2020), \"Lista dei caduti in guerra della trib\u00f9 Eretteide\"<\/a>,<em> Axon <\/em>4.1, 51-86.<\/h4>\n<div style=\"text-align: justify\"><span style=\"font-size: 11pt\"><span lang=\"EN-US\">This Athenian casualty list of the Erechtheis tribe, c. 460-459 BCE, is an important source for our understanding of the Athenian military effort in the Eastern Mediterranean in the central decades of the 5th century. While it can be safely dated and contextualized on the basis of Thucydides, the inscription highlights the selective and biased narrative provided by the literary sources. Furthermore, along with other similar documents, this list provides valuable information on the rationale and aims of the public celebration of the war dead in Athens, on the identity of the civic body, and on the inclusion of various social classes in the celebration of the polis.<\/span><\/span><\/div>\n<div><\/div>\n<div><span style=\"font-size: 10pt\"><a href=\"https:\/\/edizionicafoscari.unive.it\/media\/pdf\/journals\/axon\/2020\/1\/iss-4-1-2020_jU6qSwE.pdf\" target=\"_blank\" rel=\"noopener\">Full pdf of the journal issue<\/a> and <a href=\"https:\/\/mizar.unive.it\/axon\/public\/axon\/anteprima\/anteprima\/idSchede\/309\" target=\"_blank\" rel=\"noopener\">digital edition<\/a> available from\u00a0the <em>Axon<\/em> website<\/span><\/div>\n<div><\/div>\n<p><span style=\"font-size: 10pt\"><strong>Keywords: <\/strong>Casualty lists; Athens; Pentecontaetia; public commemoration; memory; war<\/span><\/p>\n<h4 style=\"text-align: justify\"><\/h4>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-13\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-13-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-13-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"24\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-8b5b6f678277-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.academia.edu\/45487463\/The_Authenticity_of_the_Document_at_Demosth_In_Mid_XXI_47\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/rde.jpg\" width=\"726\" height=\"940\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/rde.jpg 726w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/rde-232x300.jpg 232w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/rde-600x777.jpg 600w\" sizes=\"auto, (max-width: 726px) 100vw, 726px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-13-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-13-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"25\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/www.academia.edu\/45487463\/The_Authenticity_of_the_Document_at_Demosth_In_Mid_XXI_47\" target=\"_blank\" rel=\"noopener\">Canevaro M. and Harris E.M. (2019), \"The Authenticity of the Document at Demosth., <em>In Mid<\/em>. XXI.47\"<\/a>, <em>Rivista di Diritto Ellenico<\/em> 9, pp. 91-108.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">This essay shows that the charge for which Demosthenes wrote his speech <em>Against Meidias<\/em> was a <em>graphe hybreos<\/em>. The charge cannot have been part of a <em>probole<\/em> for offenses concerning the festival of Dionysus because Demosthenes states three times that the <em>probole<\/em> was already over when he delivered his speech <em>Against Meidias<\/em>. In another passage Demosthenes makes it clear that he could have brought a private action against Meidias after the <em>probole<\/em> but chose to bring a public action. The second part of the essay shows that all parts of the speech are relevant to proving a charge of <em>hybris<\/em> and that the sections about Meidias\u2019 character in the speech show that he had the kind of disposition that drove him to commit <em>hybris<\/em>.<\/span><\/p>\n<p><span style=\"font-size: 11pt\"><a href=\"https:\/\/www.academia.edu\/45487463\/The_Authenticity_of_the_Document_at_Demosth_In_Mid_XXI_47\" target=\"_blank\" rel=\"noopener\">The published paper can be accessed here<\/a>.<\/span><\/p>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:<\/strong> <em>hybris<\/em>, <em>probole<\/em>, Demosthenes <em>Against Meidias<\/em>, judicial oath, relevance in Athenian courts, character evidence.<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-14\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-14-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-14-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"26\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-8b5b6f678277-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.academia.edu\/45371773\/Hybris_e_ingiustizia_in_Aristotele\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/rde.jpg\" width=\"726\" height=\"940\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/rde.jpg 726w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/rde-232x300.jpg 232w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/03\/rde-600x777.jpg 600w\" sizes=\"auto, (max-width: 726px) 100vw, 726px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-14-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-14-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"27\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/www.academia.edu\/45371773\/Hybris_e_ingiustizia_in_Aristotele\" target=\"_blank\" rel=\"noopener\">Cairns D. (2019), \"<em>Hybris<\/em> e ingiustizia in Aristotele\"<\/a>, <em>Rivista di Diritto Ellenico<\/em> 9, pp. 15-42.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\"><em>Hybris<\/em>, as defined and discussed in Aristotle\u2019s <em>Rhetoric<\/em>, is or implies a defect of character, i.e. a vice, because the Rhetoric\u2019s account presupposes the developed framework used in the ethical treatises to categorize such things. This vice is a form of the \u2018particular injustice\u2019 that is discussed in <em>Nicomachean Ethics<\/em> Book 5 and this specific variety of particular injustice involves a way of going wrong about honour, in fact is a form of greed or acquisitiveness with regard to honour. This reflects Aristotle\u2019s view of honour as an important non-material commodity that can be fairly or unfairly distributed, justly or unjustly pursued. Accordingly, this view of <em>hybris<\/em> as a kind of injustice, a variety of <em>pleonexia<\/em>, needs to be seen\u00a0 in the context of the role of time in Aristotle\u2019s accounts of justice and equality in his ethics and politics more generally.<\/span><\/p>\n<p><span style=\"font-size: 11pt\"><a href=\"https:\/\/www.academia.edu\/45371773\/Hybris_e_ingiustizia_in_Aristotele\" target=\"_blank\" rel=\"noopener\">The published paper can be accessed here<\/a>.<\/span><\/p>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:<\/strong> <em>hybris<\/em>, injustice, vice, Aristotle, honour.<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-15\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-15-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-15-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"28\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-c67d20f9f743-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"http:\/\/journal.hep.com.cn\/fpc\/EN\/10.3868\/s030-008-019-0005-4#1\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2019\/05\/banner_FPC-e1558434685360.png\" width=\"137\" height=\"160\" sizes=\"auto, (max-width: 137px) 100vw, 137px\" title=\"banner_FPC\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-15-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-15-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"29\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"http:\/\/journal.hep.com.cn\/fpc\/EN\/10.3868\/s030-008-019-0005-4\" target=\"_blank\" rel=\"noopener\">Cairns D.L. (2019), \"Honour and Kingship in Herodotus: Status, Role, and the Limits of Self-Assertion\"<\/a>, <i>Frontiers of Philosophy in China <\/i>14.1, 75-93.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">The notion of <em>tim\u00ea<\/em> (\u03c4\u03b9\u03bc\u03ae, normally translated \u201chonour\u201d) is a key concept when it comes to thinking about virtues, roles, and duties in ancient Greek ethics and society, both in popular and in philosophical terms. This discussion concentrates on the work of the fifth-century historian, Herodotus, where the idea of <em>tim\u00ea<\/em> as the fulfilment of a specific role in society takes on particular and interesting inflections. In Herodotus, as in Greek generally, <em>tim\u00ea<\/em> covers both the esteem that one receives from others and the claim to esteem that the individual him- or herself brings to bear in social interaction. Thus <em>tim\u00ea<\/em> is both \u201cdeference\u201d and \u201cdemeanour\u201d (to use<a href=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/e-goffman-interaction-ritual-1967\/\"> Goffman<\/a>\u2019s terminology). As a quality of an individual that commands others\u2019 respect, <em>tim\u00ea<\/em> also encompasses the roles that are bound up with one\u2019s status. Roles and offices express, attract, and demand <em>tim\u00ea<\/em>, but such demands are normally constrained by reciprocal respect for the <em>tim\u00ea<\/em> of others. The office of the Persian king, however, appears at first sight to involve unconditional claims to recognition respect, powerful drives towards appraisal respect (in <a href=\"https:\/\/philosophy.yale.edu\/people\/stephen-darwall\" target=\"_blank\" rel=\"noopener\">Darwall<\/a>\u2019s terminology), and only limited acknowledgement of either ethical norms or others claims as potential limitations to regal self-assertion. Closer inspection, however, reveals that the values of mutual respect that underpin the freedom enjoyed by citizens of Greek <em>poleis<\/em> are also felt by Herodotus to ground claims to freedom and independence on the part of those <em>poleis<\/em> themselves, claims that the historian\u2019s narrative suggests are ultimately upheld by the gods and embedded in the structure of the cosmos itself.<\/span><\/p>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:<\/strong> Herodotus, honour, <em>tim\u00ea<\/em>, Persian wars, Xerxes<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-16\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-16-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-16-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"30\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-c67d20f9f743-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"http:\/\/oxfordre.com.ezproxy.is.ed.ac.uk\/classics\/view\/10.1093\/acrefore\/9780199381135.001.0001\/acrefore-9780199381135-e-8180?rskey=hRU0vB&#038;result=1\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2019\/05\/MC-courage.jpg\" width=\"826\" height=\"1169\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2019\/05\/MC-courage.jpg 826w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2019\/05\/MC-courage-212x300.jpg 212w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2019\/05\/MC-courage-768x1087.jpg 768w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2019\/05\/MC-courage-724x1024.jpg 724w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2019\/05\/MC-courage-600x849.jpg 600w\" sizes=\"auto, (max-width: 826px) 100vw, 826px\" title=\"MC courage\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-16-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-16-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"31\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"http:\/\/www.steiner-verlag.de\/titel\/61673.html\" target=\"_blank\" rel=\"noopener\">Canevaro M. (2019), \"Courage in war and the courage of the war dead - ancient and modern reflections\", in M. Giangiulio, E. Franchi, G. Proietti (eds), <i>Commemorating War and War Dead. Ancient and Modern<\/i>, Stuttgart: Steiner<\/a>, 187-205.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">Recent approaches to \u2018courage\u2019 in Athenian democracy and more widely in democratic thought have isolated a notion of \u2018democratic\u2019 courage involving rational deliberation and opposed it to more primitive forms of \u2018courage\u2019 fueled by shame and typical of \u2018honor\u2019 or \u2018shame\u2019 cultures. This chapter questions these approaches by stressing the cognitive elements of Homeric and archaic courage and, indeed, shame, and focusing then on Athenian representations of courage, particularly in funeral speeches for the war dead. It stresses the relevance of honor and shame in these representations, isolates the prototypicality of hoplitic courage, and ultimately stresses that far from being primitive, notions of honor and shame were understood as fundamental to values of <em>parrhesia<\/em>, lawfulness and democratic courage.<\/span><\/p>\n<p><a href=\"https:\/\/www.dropbox.com\/s\/6yt4jujihcbza84\/187-205_Canevaro.pdf?dl=0\" target=\"_blank\" rel=\"noopener\">The published paper can be accessed here<\/a>.<\/p>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:<\/strong> courage, democracy, Athens, shame, war dead<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-17\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-17-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-17-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"32\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-c67d20f9f743-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"http:\/\/oxfordre.com.ezproxy.is.ed.ac.uk\/classics\/view\/10.1093\/acrefore\/9780199381135.001.0001\/acrefore-9780199381135-e-8180?rskey=hRU0vB&#038;result=1\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2019\/03\/oup-logo-500x500.jpg\" width=\"500\" height=\"500\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2019\/03\/oup-logo-500x500.jpg 500w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2019\/03\/oup-logo-500x500-150x150.jpg 150w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2019\/03\/oup-logo-500x500-300x300.jpg 300w\" sizes=\"auto, (max-width: 500px) 100vw, 500px\" title=\"oup-logo-500&#215;500\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-17-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-17-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"33\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"http:\/\/oxfordre.com.ezproxy.is.ed.ac.uk\/classics\/view\/10.1093\/acrefore\/9780199381135.001.0001\/acrefore-9780199381135-e-8180?rskey=hRU0vB&amp;result=1\" target=\"_blank\" rel=\"noopener\">Cairns D.L. (2019), \"<em>Thymos<\/em>\", in <i>OCD, <\/i>5th ed., <em>s.v<\/em>.<\/a><\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\"><em>Thymos<\/em> (or <em>thumos<\/em>), cognate with Indo-European words meaning \u201csmoke,\u201d is one of a number of terms in Greek which associate psychological activity with air and breath. In the Homeric poems, <em>thymos<\/em> is one of a family of terms associated with internal psychological process of thought, emotion, volition, and motivation. Though the range of the term\u2019s applications in Homer is wide, that in itself gives us a sense of the unity of cognitive, affective, and desiderative processes in Homeric psychology. No post-Homeric author can rival that range, but something of the richness of the Homeric conception of <em>thymos<\/em> as an interrelated set of motivations re-emerges in Plato\u2019s conception of the tripartite soul in the <em>Republic<\/em> and the <em>Phaedrus<\/em>. Plato\u2019s <em>thymos<\/em> represents a pared-down model of human agency typified by one central desire or aim in life but also exhibiting whatever further capacities of persons are necessary to enable it to pursue that aim in interaction with the other elements of the personality. As in Homer, the metaphorical agency of Plato\u2019s <em>thymos<\/em> does not detract from the notion of the individual as the real centre of agency. Plato\u2019s conception of <em>thymos<\/em>, in turn, is a fundamental point of reference for Aristotle\u2019s treatment of <em>thymos<\/em> as a type of desire (<em>orexis<\/em>). Though Aristotle tends more generally to use the term as a synonym for <em>orge\u0304<\/em> (anger), there are also traces of older associations between <em>thymos<\/em> and qualities such as assertiveness and goodwill towards others. Elsewhere, <em>thymos<\/em> tends to mean \u201cheart\u201d or \u201cmind\u201d (as aspects of mental functioning), \u201cspirit,\u201d \u201cinclination,\u201d or \u201canger.\u201d A selection of these uses is surveyed, but the article overall concentrates on Homer, Plato, and Aristotle, where the role of <em>thymos<\/em> is of a different order of importance.<\/span><\/p>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:<\/strong> thymos, psychology, emotion, anger, Homer, Plato, Aristotle, personification, metaphor<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-18\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-18-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-18-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"34\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-c67d20f9f743-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"http:\/\/www.tradycjaustna.uni.wroc.pl\/images\/Quaestiones_Oralitatis\/QO_IV_2018-2019.pdf\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/qor.jpg\" width=\"468\" height=\"668\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/qor.jpg 468w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2021\/11\/qor-210x300.jpg 210w\" sizes=\"auto, (max-width: 468px) 100vw, 468px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-18-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-18-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"35\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"http:\/\/www.tradycjaustna.uni.wroc.pl\/images\/Quaestiones_Oralitatis\/QO_IV_2018-2019.pdf\" target=\"_blank\" rel=\"noopener\">Cairns D. (2018\/2019), \"\u0398\u03c5\u03bc\u03cc\u03c2 in Homer: philological, oral-poetic, and cognitive approaches\"<\/a>, <em>Quaestiones Oralitatis<\/em> 4, 13-30.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">Thomas Jahn\u2019s deft deployment of Parry\u2019s oral-formulaic theory has shown that in a large number of occurrences, when used adverbially (with a preposition, in the instrumental dative, or in some other analogous use of an oblique case, e.g. \u1f10\u03bd(\u1f76) \u03b8\u03c5\u03bc\u1ff7, \u03ba\u03b1\u03c4\u1f70 \u03b8\u03c5\u03bc\u03cc\u03bd, \u03b8\u03c5\u03bc\u1ff7, etc.), the usage of the words denoting the so-called \u201cpsychic organs\u201d can be less a matter of semantic specificity than of metrical convenience, so that these terms exhibit substantial degrees of overlap and redundancy. Thus we need to treat the \u201cpsychic organs\u201d as a family (of which \u03b8\u03c5\u03bc\u03cc\u03c2 is by far the most representative member) rather than as wholly independent variables. But careful philology can supplement this picture by demonstrating that even in non-formulaic and more marked contexts (e.g. when personified as agents or interlocutors) the relevant terms may be interchangeable in function. Once that has been established, approaches drawn from the cognitive sciences can help us pin down the ways in which the \u201cpsychic organs\u201d can, <em>via<\/em> metonymy and metaphor, capture aspects of mental functioning in Homer without ever detracting from the agency of the person as a whole.<\/span><\/p>\n<p><a href=\"http:\/\/www.tradycjaustna.uni.wroc.pl\/images\/Quaestiones_Oralitatis\/QO_IV_2018-2019.pdf\" target=\"_blank\" rel=\"noopener\">The journal issue can be accessed here.<\/a><\/p>\n<p><span style=\"font-size: 10pt\"><strong>Keywords:<\/strong> Homer, orality, psychology, mind, deliberation, \u03b8\u03c5\u03bc\u03cc\u03c2, conceptual metaphor, metonymy, cognitive humanities<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-19\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-19-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-19-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"36\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-c67d20f9f743-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.cambridge.org\/core\/journals\/journal-of-hellenic-studies\/article\/public-charge-for-hubris-against-slaves-the-honour-of-the-victim-and-the-honour-of-the-hubristes\/7A860692637612C40D965E47FA87580E\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the_journal-of-hellenic-studies.jpg\" width=\"1897\" height=\"2560\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the_journal-of-hellenic-studies.jpg 1897w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the_journal-of-hellenic-studies-222x300.jpg 222w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the_journal-of-hellenic-studies-768x1036.jpg 768w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the_journal-of-hellenic-studies-759x1024.jpg 759w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the_journal-of-hellenic-studies-600x810.jpg 600w\" sizes=\"auto, (max-width: 1897px) 100vw, 1897px\" title=\"the_journal of hellenic studies\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-19-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-19-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"37\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<p><a name=\"MC2018\"><\/a><\/p>\n<h4 style=\"text-align: justify\"><a href=\"https:\/\/www.cambridge.org\/core\/journals\/journal-of-hellenic-studies\/article\/public-charge-for-hubris-against-slaves-the-honour-of-the-victim-and-the-honour-of-the-hubristes\/7A860692637612C40D965E47FA87580E\" target=\"_blank\" rel=\"noopener\">Canevaro M. (2018), \"The public charge for <em>hubris\u00a0<\/em>against slaves: the honour of the victim and the honour of the <em>hubrist\u0113s<\/em>\",<\/a> <em>JHS<\/em> 138, 100-126.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">This article discusses the rationale and the implications of the inclusion of slaves as victims of punishable\u00a0<i>hubris<\/i>\u00a0in the law about the\u00a0<i>graph\u0113 hubre\u014ds<\/i>. It argues that hubris against slaves was a punishable offence in Athens not because slaves had institutionally and legally recognized rights or a modicum of honour, but rather because it was\u00a0<i>hubris<\/i>, as a disposition to overstep and overestimate one's claims to honour (although manifested in concrete acts), that was deemed unacceptable. The article also investigates the implications of the law for our understanding of the connectedness of \u2018legal\u2019 and allegedly \u2018extra-legal\u2019 spaces, as well as advocating an understanding of honour that is not necessarily competitive and zero-sum, but also cooperative and aimed at securing smooth social interaction in all spheres of social life.<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-20\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-20-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-20-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"38\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-c67d20f9f743-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.degruyter.com\/view\/product\/475606\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/Canevaro-2016.jpg\" width=\"627\" height=\"925\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/Canevaro-2016.jpg 627w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/Canevaro-2016-203x300.jpg 203w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/Canevaro-2016-600x885.jpg 600w\" sizes=\"auto, (max-width: 627px) 100vw, 627px\" title=\"Canevaro 2016\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-20-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-20-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"39\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/www.degruyter.com\/view\/product\/475606\" target=\"_blank\" rel=\"noopener\">Canevaro M. (2016), Demostene, <em>\"Contro Leptine\". Introduzione, Traduzione e Commento Storico<\/em><\/a>,\u00a0Berlin-Boston: De Gruyter (<em>Texte und Kommentare<\/em> 55).<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">The book provides a comprehensive study of Demosthenes\u2019\u00a0<i>Against Leptines<\/i>\u00a0as a document for the reconstruction of Athenian fourth-century politics, law and public economy. The importance of the speech has been increasingly recognised in recent years, with research on Athenian lawmaking highlighting its centrality and the inadequacy of previous accounts, and work on honours for benefactors and on the liturgical system stressing its importance for understanding the development of the Greek public economy and the conceptualization of euergetism and honour. The introduction and commentary offer a comprehensive treatment of these aspects, providing historians with key insights into Athenians conceptions of public service, public honour and reciprocity. Most importantly for our understanding of Greek honour, this book argues that\u00a0the\u00a0<i>Against Leptines<\/i>\u00a0provides the first and only comprehensive ancient account of the ideological, theoretical and moral underpinnings of the economy of honour that was so fundamental to the Greek\u00a0<i>polis,\u00a0<\/i>in fostering public service, public honour and reciprocity while cementing the democracy. A large section of the introduction and large parts of the commentary are dedicated to these issues.<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-21\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-21-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-21-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"40\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-c67d20f9f743-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/link-springer-com.ezproxy.is.ed.ac.uk\/article\/10.1007\/s10790-015-9522-9\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/JVI.jpg\" width=\"153\" height=\"235\" sizes=\"auto, (max-width: 153px) 100vw, 153px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-21-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-21-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"41\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/link.springer.com\/article\/10.1007%2Fs10790-015-9522-9\" target=\"_blank\" rel=\"noopener\">Cairns\u00a0D.L. (2015), \"Revenge, punishment, and justice in Athenian homicide law\"<\/a>, <i>Journal of Value Inquiry\u00a0<\/i>49.4, 645-665.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">This paper forms part of a larger study of emotions of esteem and self-esteem in classical (fifth- and fourth-century) Athenian society.\u00a0An element of that project focuses on the role of\u00a0<em>tim\u00ea\u00a0<\/em>(conventionally\u00a0\u2018honour\u2019, but encompassing notions of worth, dignity, prestige, and deference) in Athenian law. This, in turn, requires a consideration of recent controversies regarding the relative importance of personal vengeance\u00a0<em>versus<\/em>\u00a0the punishment of offenders in Athenian litigation. The current paper is an attempt at a test case of manageable scope, using a limited range of primary sources. The aim is to focus on a limited body of evidence, namely the small corpus of extant Athenian forensic speeches that deal with homicide, to see what, if anything, is distinctive about homicide trials in terms of the role that they assign to notions of honour, vengeance, and state-regulated punishment. An important part of this concerns the relation between the affective and the normative in such contexts.<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-22\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-22-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-22-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"42\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-c67d20f9f743-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/onlinelibrary.wiley.com\/doi\/abs\/10.1111\/j.1467-8705.2011.01974.x\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/criq.2011.53.issue-1.cover_.gif\" width=\"133\" height=\"210\" sizes=\"auto, (max-width: 133px) 100vw, 133px\" title=\"criq.2011.53.issue-1.cover\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-22-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-22-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"43\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/j.1467-8705.2011.01974.x\" target=\"_blank\" rel=\"noopener\">Cairns\u00a0D.L. (2011), \"Honour and shame: modern controversies and ancient values\"<\/a>, <i>Critical Quarterly\u00a0<\/i>53.1, 23-41.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">This article challenges both the predominant view of honour in Classics (drawn from studies of modern Mediterranean societies) and more recent views of honour as an essentially primitive phenomenon, surviving only in counter-cultural and regressive contexts, building instead on approaches in philosophy, economics, and sociology which see honour as a reflex of an attachment to esteem which permeates all societies at all periods. Concern for honour and shame is not a phenomenon that we should approach from the outside looking in. Though honour-words are clearly attached to different ideals in different societies, and though honour (and its analogues) may take on specific senses at different periods and in different contexts, still there is a general sense in which what mattered to (for example) Homer\u2019s heroes is a reflex of something that still matters to us.<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-23\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-23-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-23-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"44\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-c67d20f9f743-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/www.cambridge.org\/core\/journals\/journal-of-hellenic-studies\/article\/hybris-dishonour-and-thinking-big\/EDE47FAFBCF912333738306969346AD8\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the_journal-of-hellenic-studies.jpg\" width=\"1897\" height=\"2560\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the_journal-of-hellenic-studies.jpg 1897w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the_journal-of-hellenic-studies-222x300.jpg 222w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the_journal-of-hellenic-studies-768x1036.jpg 768w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the_journal-of-hellenic-studies-759x1024.jpg 759w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the_journal-of-hellenic-studies-600x810.jpg 600w\" sizes=\"auto, (max-width: 1897px) 100vw, 1897px\" title=\"the_journal of hellenic studies\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-23-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-23-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"45\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<p><a name=\"DLC1996\"><\/a><\/p>\n<h4 style=\"text-align: justify\"><a href=\"https:\/\/www.cambridge.org\/core\/journals\/journal-of-hellenic-studies\/article\/hybris-dishonour-and-thinking-big\/EDE47FAFBCF912333738306969346AD8\" target=\"_blank\" rel=\"noopener\">Cairns\u00a0D.L. (1996), \"<em>Hybris<\/em>, dishonour, and thinking big\"<\/a>, <em>JHS<\/em> 116, 1-32.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\"><span class=\"\">The focal point of this article is the detailed study of the concept of\u00a0<\/span><em><span class=\"italic\">hybris<\/span><\/em><span class=\"\"><em>\u00a0<\/em>published by N.R.E. Fisher (Fisher 1992) and the differences of interpretation which exist between that study and other work on the concept, especially\u00a0MacDowell 1976. Fisher is right to relate <i class=\"\">hybris<\/i>\u00a0fundamentally to questions of honour; but since honour in Greek has subjective, dispositional aspects and is fundamentally bidirectional and comparative in nature, so <i class=\"\">hybris<\/i>\u00a0also has a substantial dispositional side that Fisher tends to play down.<\/span><\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-24\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-24-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-24-0-0\" class=\"so-panel widget widget_sow-image panel-first-child panel-last-child\" data-index=\"46\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-image so-widget-sow-image-default-c67d20f9f743-1999\"\n\t\t\t\n\t\t>\n\n<div class=\"sow-image-container\">\n\t\t\t<a href=\"https:\/\/global.oup.com\/academic\/product\/aidos-9780198146841?cc=it&#038;lang=en&#038;\"\n\t\t\ttarget=\"_blank\" rel=\"noopener noreferrer\" \t\t>\n\t\t\t<img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/Aidos.jpg\" width=\"358\" height=\"550\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/Aidos.jpg 358w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/Aidos-195x300.jpg 195w\" sizes=\"auto, (max-width: 358px) 100vw, 358px\" alt=\"\" \t\tclass=\"so-widget-image\"\/>\n\t<\/a><\/div>\n\n<\/div><\/div><\/div><div id=\"pgc-1999-24-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-24-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"47\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<h4 style=\"text-align: justify\"><a href=\"https:\/\/global.oup.com\/academic\/product\/aidos-9780198146841?cc=it&amp;lang=en&amp;#\" target=\"_blank\" rel=\"noopener\">Cairns\u00a0D.L. (1993), Aid\u00f4s<i>.\u00a0The Psychology and Ethics of Honour and Shame in Ancient Greek Literature<\/i><\/a>,\u00a0Oxford: Clarendon Press.<\/h4>\n<p style=\"text-align: justify\"><span style=\"font-size: 10pt\">This was the first and is still the only study in English to examine across the range of Greek literature one of the most crucial terms in Greek ethical and social discourse,\u00a0<i>aidos<\/i>. Commonly rendered `shame', `modesty', or `respect',\u00a0<i>aidos<\/i>\u00a0is also notoriously one of the most elusive and difficult Greek words to translate. This book discusses the nature and application of\u00a0<i>aidos<\/i>\u00a0and other relevant terms in a number of authors, with particular emphasis on their manifestations in epic, tragedy, and philosophy. It shows that the essence of the concept is to be found in its relationship with Greek values of honour, in which context it can recognize and respond to the honour of both the self and others. It thus involves both self- and other- regarding behaviour, competitive and co-operative values. Despite this crucial relationship with systems of honour, however, the possession of\u00a0<i>aidos<\/i>\u00a0at no stage rules out the sort of commitment to internalized standards or ideals which we might associate with conscience.<\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><div id=\"pg-1999-25\"  class=\"panel-grid panel-has-style\" ><div class=\"siteorigin-panels-stretch panel-row-style panel-row-style-for-1999-25\" data-stretch-type=\"full-width-stretch\" ><div id=\"pgc-1999-25-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-25-0-0\" class=\"so-panel widget widget_sow-editor panel-first-child\" data-index=\"48\" ><div class=\"so-parallax panel-widget-style panel-widget-style-for-1999-25-0-0\" ><img decoding=\"async\" width=\"2278\" height=\"820\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the-favourite-poet-1888-e1545144343485.jpg\" class=\"attachment-full size-full\" alt=\"\" data-siteorigin-parallax=\"true\" loading=\"eager\" srcset=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the-favourite-poet-1888-e1545144343485.jpg 2278w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the-favourite-poet-1888-e1545144343485-300x108.jpg 300w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the-favourite-poet-1888-e1545144343485-768x276.jpg 768w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the-favourite-poet-1888-e1545144343485-1024x369.jpg 1024w, http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/12\/the-favourite-poet-1888-e1545144343485-600x216.jpg 600w\" sizes=\"(max-width: 2278px) 100vw, 2278px\" \/><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<p style=\"text-align: center\"><span style=\"color: #800000\"><span style=\"font-size: 32px\">\u00a0<\/span><\/span><\/p>\n<\/div>\n<\/div><\/div><\/div><div id=\"panel-1999-25-0-1\" class=\"so-panel widget widget_sow-editor panel-last-child\" data-index=\"49\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<p style=\"text-align: center\"><span style=\"font-size: 8pt\">Featured image: L. Alma-Tadema, <em>The Favourite Poet<\/em>, 1888 (<a href=\"http:\/\/www.liverpoolmuseums.org.uk\/ladylever\/\" target=\"_blank\" rel=\"noopener\">Lady Lever Art Gallery<\/a>, Liverpool)<\/span><\/p>\n<p style=\"text-align: right\">\n<\/div>\n<\/div><\/div><\/div><\/div><\/div><div id=\"pg-1999-26\"  class=\"panel-grid panel-no-style\" ><div id=\"pgc-1999-26-0\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-26-0-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"50\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<p><a href=\"https:\/\/erc.europa.eu\/\" target=\"_blank\" rel=\"noopener\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter wp-image-88\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/01\/logo-erc-300x144.jpg\" alt=\"\" width=\"209\" height=\"100\" \/><\/a><\/p>\n<\/div>\n<\/div><\/div><\/div><div id=\"pgc-1999-26-1\"  class=\"panel-grid-cell\" ><div id=\"panel-1999-26-1-0\" class=\"so-panel widget widget_sow-editor panel-first-child panel-last-child\" data-index=\"51\" ><div\n\t\t\t\n\t\t\tclass=\"so-widget-sow-editor so-widget-sow-editor-base\"\n\t\t\t\n\t\t>\n<div class=\"siteorigin-widget-tinymce textwidget\">\n\t<p><a href=\"https:\/\/europa.eu\/european-union\/index_en\" target=\"_blank\" rel=\"noopener\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter wp-image-89\" src=\"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-content\/uploads\/sites\/11\/2018\/01\/logo-eu-300x201.jpg\" alt=\"\" width=\"150\" height=\"100\" \/><\/a><\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><\/div>","protected":false},"excerpt":{"rendered":"<p>Publications This section provides a reverse chronological list of relevant publications authored by the\u00a0project members, guests, and colleagues, along with abstracts and direct links to the publisher&#8217;s website. The list is constantly updated &#8211; keep in touch!<\/p>\n","protected":false},"author":17,"featured_media":2000,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_acf_changed":false,"footnotes":""},"class_list":["post-1999","page","type-page","status-publish","has-post-thumbnail","hentry"],"acf":[],"_links":{"self":[{"href":"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-json\/wp\/v2\/pages\/1999","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-json\/wp\/v2\/users\/17"}],"replies":[{"embeddable":true,"href":"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-json\/wp\/v2\/comments?post=1999"}],"version-history":[{"count":75,"href":"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-json\/wp\/v2\/pages\/1999\/revisions"}],"predecessor-version":[{"id":2561,"href":"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-json\/wp\/v2\/pages\/1999\/revisions\/2561"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-json\/wp\/v2\/media\/2000"}],"wp:attachment":[{"href":"http:\/\/research.shca.ed.ac.uk\/honour-in-greece\/wp-json\/wp\/v2\/media?parent=1999"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}