By Ruth Webb
It is a learn of ekphrasis, the paintings of constructing listeners and readers 'see' of their mind's eye via phrases by myself, as taught in historic rhetorical faculties and as utilized by Greek writers of the Imperial interval (2nd-6th centuries CE). the writer locations the perform of ekphrasis inside of its cultural context, emphasising the significance of the visible mind's eye in old responses to rhetoric, poetry and historiography. via linking the theoretical writings on ekphrasis with historical theories of mind's eye and emotion and language, she brings out the persuasive and emotive functionality of bright languag. Read more... disguise; Contents; checklist of Tables; Abbreviations; Acknowledgements; Preface; creation; 1. The Contexts of Ekphrasis; 2. studying Ekphrasis: The Progymnasmata; three. the themes of Ekphrasis; four. Enargeia: Making Absent issues current; five. Phantasia: reminiscence, mind's eye and the Gallery of the brain; 6. Ekphrasis and the artwork of Persuasion; 7. The Poetics of Ekphrasis: Fiction, phantasm and Meta-ekphrasis; end; Appendix A: Translations; Appendix B: topics for Ekphrasis; Bibliography; Index
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Extra resources for Ekphrasis, imagination and persuasion in ancient rhetorical theory and practice
Geschichtsschreibung und politischer Wandel im 3. Jh. N. Chr. (Stuttgart, 1999);�������������������������������������������������� Ruth Webb, ‘Fiction, �������������������������������������� mimesis and the performance of the Greek past in the Second Sophistic’, in David Konstan and Suzanne Saïd (eds), Greeks on Greekness: Viewing the Greek Past under the Roman Empire (Cambridge, 2006)����������������� , pp. 27–46. 1. Ekphrasis, Imagination and Persuasion 20 ancient writers often use language that is close to the terminology we find in the technical definitions of ekphrasis which is credited with the ability to place ‘before the eyes’ (hup’opsin) or to make listeners into ‘spectators’ (theatai).
They reveal a concept of classical texts as privileged points of access to the experience of the past, which make not just the subjects seem present but the authors as well. Again, this was clearly a practice encouraged by their education. A discussion of reading aloud by the firstcentury rhetorician Theon of Alexandria recommends that the student reading the text of a classical orator should think himself into the skin of the original speaker – Demosthenes or Aeschines, for example – at the original moment of performance.
277–331. 15 ������������������������������������������������������������������������ On ancient education and its social implications, see Robert A. ), Education in Greek and Roman Antiquity (Leiden����������������������������� , 2001). �������������������� Raffaella Cribiore, The School of Libanius in Late Antique Antioch (Princeton and Oxford, 2007), p. 146, suggests that for many students the Progymnasmata would have represented the bulk of the rhetorical training they received. 16 The Progymnasmata were therefore neither abstract nor isolated from the rest of the cultural context.
Ekphrasis, imagination and persuasion in ancient rhetorical theory and practice by Ruth Webb