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By Andrew Laird

The quantity makes largely on hand a few very important scholarship at the canonical texts of historic rhetoric and poetics. whereas there are lots of experiences of common tendencies in classical feedback, this assortment bargains direct discussions of basic resources, which offer an invaluable spouse to the Russell and Winterbottom anthology, historical Literary feedback. the quantity incorporates a chronology, feedback for extra studying, a brand new translation of Bernays' 1857 essay on katharsis, and a tremendous introductory bankruptcy addressing the strain in historic literary feedback among its position within the classical culture and its function in modern endeavors to reconstruct historical tradition.

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Verdenius, in The Principles of Greek Literary Criticism (Leiden, 1983) chooses to organize his important survey of Greek criticism in a comparable way: in terms of ‘Form, Skill, Authority, Inspiration, and Contemplation’. fl‡ Horace’s Ars Poetica is well-known for endowing technical excellence in poetry with a positive ethical value. fl° Few critics in antiquity confined themselves to just one of these four conceptions, although they may have grounded their judgements on some more than others. At the same time, it is rare for any critic to operate with all of them.

Truth, Fiction and Literature (Oxford, 1994) and C. New, Philosophy of Literature (London and New York, 1999) are accessible introductions to the issues. ‡° Here it is interesting to compare the practice of ancient criticism, which (operating without any category of literature) mainly addressed historiography, oratory, and poetry, and had only a limited grasp of the idea of fiction. The essays in C. Gill and T. P. ), Lies and Fiction in the Ancient World (Exeter, 1993) oVer a variety of perspectives.

Connections and parallels between diVerent sources become more apparent when ancient literary criticism is regarded phenomenologically (as it appears to us) rather than ontologically (in terms of whatever it actually is or was). °‹ Two diVerent functions of the same commonplace in antiquity—one rhetorical and one philosophical—once they are absorbed in a later tradition can end up fusing to acquire a new momentum. Indeed, the °⁄ The distinction is made in a comment on Aeneid 8. 625: non enarrabile textum (‘the un-narratable fabric’—from the description of Aeneas’ shield).

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