What is the Function of Satyr Play?

2017 ◽  
Vol 34 (2) ◽  
pp. 432-448 ◽  
Author(s):  
Massimo Di Marco

Abstract Especially in recent years, scholars have tended to regard the satyr play as a genre which, despite its humorous features, seriously aimed at carrying out a socio-political function, or – at the very last – at conveying ethical or cultural messages to its Athenian audience. According to these views, the satyrs’ rusticity would have served the purpose of satisfying the tastes of the countryside citizens, less attracted to tragedy, thus facilitating – after Cleisthenes’ reforms – a process of demographic osmosis among different population groups. By staging the satyrs’ antiethos the poet would have operated kat’antiphrasin to affirm and strengthen the social norms and values; the childish ingenuity of marginal and wild creatures such as the satyrs would have helped the Athenians rediscover the origins of their own culture; the exhibition of ithyphallic satyrs would have contributed to reestablish, in the male spectators, that sense of virility that tragedy, exciting typically feminine emotions, had temporarily eclipsed. These interpretations focus on themes and elements which are, indeed, important to the plot of the satyr play. However, their paideutic meaning or pragmatic effectiveness is weakened – if not utterly neutralized – by their being placed in the context of a playful metafiction, where actions, situations, and relationships between the characters have no value in themselves, but appear to be subject to a single dominant aim: to raise a smile from the audience. To fulfill this purpose, the playwright exploits all the estrangement effects conveyed by the interaction and the interlocution between satyrs and heroes. Ancient critics had already grasped the true nature of the genre aptly defined as a playful tragedy (tragoidia paizousa), and were essentially correct (though not exhaustive) in giving it a function of diachysis or delectatio/relaxatio. The satyr-chorus will only take on a real political function in the last decades of the 4th century bc, in parallel with the progressive reduction of the onomasti komoidein in comedy. This will lead to a partial contamination between the two genres, and to the loss of the original features of the classical satyr play.

2020 ◽  
Vol 35 (2) ◽  
pp. 130-153
Author(s):  
Netta Galnoor

What exhortations were given to Israeli soldiers when sent to a possible sacrifice of their lives in war? This article introduces the genre of ‘battle missives’ written by Israel Defense Force (IDF) commanders as a prism to investigate this question. Battle missives are short texts sent to soldiers on the eve of battle to mobilize them to fight and to justify the risk to their lives. I employ narrative and hermeneutic methods to analyze an original database of 289 missives written between 1948 and 2014, which reveal the changing motivations and justifications preceding combat. My findings indicate a move from ‘Jewish sentimental’ exhortations that prevailed from 1948 until 1973 toward ‘rational’ exhortations between 1982 and 2014. This study locates battle missives as key to understanding the social norms and values relating to sacrifice in war, and the ways in which military commanders adjusted the language of sacrifice to reflect major transformations in both Israeli society and the IDF.


2015 ◽  
Vol 70 (2) ◽  
pp. 141-148 ◽  
Author(s):  
M. Richter

Abstract. Against the background of emotional geographies, I analyse negotiations of belonging and experiences of difference. Emotions serve as the analytical lens through which these negotiations and experiences are analysed. Based on this notion, I will analyse migrants' accounts with respect to their emotional qualities and spatial articulations. In particular, I will focus on emotional accounts, such as childhood stories and other biographical stories, which are spatially situated. The emotional focus serves thereby as a lens to capture migrants' identification with the social norms and values inscribed and mediated through these spaces. These emotional accounts help us to understand complex stories about social positioning along different axes of difference, complex ways of identification, and resistance to social role models.


2014 ◽  
Vol 11 (4) ◽  
pp. 783-801 ◽  
Author(s):  
MICHEL S. ZOUBOULAKIS

AbstractThe informal institutional structure embraces the social norms and moral values of a particular society and together with the formal institutional frame, they compose the social environment. Social norms and values, congealed into customary rules of behaviour, provide a stable and enduring context to economic life that acts positively or negatively on economic activity. Despite their methodological and theoretical differences, Mill and Marshall have both suggested that individual economic decisions are fully embedded in their social environment. Thus, in order to explain the economic phenomena, from simple transaction processes to long term development, they adopted a broader perspective by including the social frame inside which economic choices are made, divulging the role of custom, yet in a quite distinctive way.


Dreyfus argues that there is a basic methodological difference between the natural sciences and the social sciences, a difference that derives from the different goals and practices of each. He goes on to argue that being a realist about natural entities is compatible with pluralism or, as he calls it, “plural realism.” If intelligibility is always grounded in our practices, Dreyfus points out, then there is no point of view from which one can ask about or provide an answer to the one true nature of ultimate reality. But that is consistent with believing that the natural sciences can still reveal the way the world is independent of our theories and practices.


In their debate over Dreyfus’s interpretation of Heidegger’s account of das Man in Being and Time, Frederick Olafson and Taylor Carman agree that Heidegger’s various characterizations of das Man are inconsistent. Olafson champions an existentialist/ontic account of das Man as a distorted mode of being-with. Carman defends a Wittgensteinian/ontological account of das Man as Heidegger’s name for the social norms that make possible everyday intelligibility. For Olafson, then, das Man is a privative mode of Dasein, while for Carman it makes up an important aspect of Dasein’s positive constitution. Neither interpreter takes seriously the other’s account, though both acknowledge that both readings are possible. How should one choose between these two interpretations? Dreyfus suggests that we choose the interpretation that identifies the phenomenon that the work is examining, gives the most internally consistent account of that phenomenon, and shows the compatibility of this account with the rest of the work.


Author(s):  
Sharon D. Welch

Assaults on truth and divisions about the nature of wise governance are not momentary political challenges, unique to particular moments in history. Rather, they demonstrate fundamental weaknesses in human reasoning and core dangers in ways of construing both individual freedom and cohesive communities. It will remain an ongoing challenge to learn to deal rationally with what is an intrinsic irrationality in human cognition and with what is an intrinsic tendency toward domination and violence in human collectivities. In times of intense social divisions, it is vital to consider the ways in which humanism might function as the social norm by, paradoxically, functioning in a way different from other social norms. Humanism is not the declaration that a certain set of values or norms are universally valid. At its best and most creative, humanism is not limited to a particular set of norms, but is, rather, the commitment to a certain process in which norms are continuously created, critically evaluated, implemented, sustained or revised. Humanism is a process of connection, perception, implementation, and critique, and it applies this process as much to itself as to other traditions.


Author(s):  
Christian Sternad

AbstractAging is an integral part of human existence. The problem of aging addresses the most fundamental coordinates of our lives but also the ones of the phenomenological method: time, embodiment, subjectivity and intersubjectivity, and even the social norms that grow into the very notion of aging as such. In my article, I delineate a phenomenological analysis of aging and show how such an analysis connects with the debate concerning personal identity: I claim that aging is not merely a physical process, but is far more significantly also a spiritual one as the process of aging consists in our awareness of and conscious relation to our aging. This spiritual process takes place on an individual and on a social level, whereas the latter is the more primordial layer of this experience. This complicates the question of personal identity since it will raise the question in two ways, namely who I am for myself and who I am for the others, and in a further step how the latter experience shapes the former. However, we can state that aging is neither only physical nor only spiritual. It concerns my bodily processes as it concerns the complex reflexive structure that relates my former self with my present and even future self.


Author(s):  
Tanaz Molapour ◽  
Cindy C Hagan ◽  
Brian Silston ◽  
Haiyan Wu ◽  
Maxwell Ramstead ◽  
...  

ABSTRACT The social environment presents the human brain with the most complex of information processing demands. The computations that the brain must perform occur in parallel, combine social and nonsocial cues, produce verbal and non-verbal signals, and involve multiple cognitive systems; including memory, attention, emotion, learning. This occurs dynamically and at timescales ranging from milliseconds to years. Here, we propose that during social interactions, seven core operations interact to underwrite coherent social functioning; these operations accumulate evidence efficiently – from multiple modalities – when inferring what to do next. We deconstruct the social brain and outline the key components entailed for successful human social interaction. These include (1) social perception; (2) social inferences, such as mentalizing; (3) social learning; (4) social signaling through verbal and non-verbal cues; (5) social drives (e.g., how to increase one’s status); (6) determining the social identity of agents, including oneself; and (7) minimizing uncertainty within the current social context by integrating sensory signals and inferences. We argue that while it is important to examine these distinct aspects of social inference, to understand the true nature of the human social brain, we must also explain how the brain integrates information from the social world.


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